English
English version Question: What is consciousness-food (识食)? Answer: If the mind-consciousness (心意识) is associated with unwholesome thought (不善思), that is called unwholesome consciousness-food. What is neutral consciousness-food? Answer: If the mind-consciousness is associated with neutral thought (无记思), that is called neutral consciousness-food. Question: Should these four foods be said to be with outflows (有漏, having defilements) or without outflows (无漏, without defilements)? Answer: They should be said to be with outflows. Question: Should these four foods be said to be for learners (学, those still learning), for non-learners (无学, those who have completed learning), or neither for learners nor non-learners (非学非无学)? Answer: They should be said to be neither for learners nor non-learners. Question: Should these four foods be said to belong to the desire realm (欲界系), the form realm (**界系), or the formless realm (无**系)? Answer: Coarse food (段食) should be said to belong to the desire realm; the other three foods should be said to belong either to the desire realm, the form realm, or the formless realm. Question: Are all foods coarse food? Answer: All coarse foods are food, but some are food and not coarse food, namely the other three foods and mundane (世俗) food. Question: Are all foods contact-food (触食)? Answer: All contact-foods are food, but some are food and not contact-food, namely the other three foods and mundane food. Question: Are all foods volition-food (意思食)? Answer: All volition-foods are food, but some are food and not volition-food, namely the other three foods and mundane food. Question: Are all foods consciousness-food? Answer: All consciousness-foods are food, but some are food and not consciousness-food, namely the other three foods and mundane food. Question: Are all coarse matters food? Answer: A fourfold negation should be made. Some are coarse matter but not food, namely when coarse food is the condition, the faculties (诸根) are diminished, and the great elements (大种) are deteriorated. Some are food but not coarse matter, namely the other three foods and mundane food. Some are both coarse matter and food, namely when coarse food is the condition, the faculties are nourished, the great elements are increased, and it can moisten, accordingly moisten, even maintain, accordingly maintain. Some are neither coarse matter nor food, namely excluding the previous conditions. Question: Are all contacts food? Answer: A fourfold negation should be made. Some are contact but not food, namely when non-outflow contact (无漏触) and outflow contact (有漏触) are the condition, the faculties are diminished, and the great elements are deteriorated. Some are food but not contact, namely the other three foods and mundane food. Some are both contact and food, namely when outflow contact is the condition, the faculties are nourished, the great elements are increased, and it can moisten, accordingly moisten, even maintain, accordingly maintain. Some are neither contact nor food. --------------------------------------------------------------------------------
Chinese
非触亦非食，谓除前相。如触食有四句，意思识食应知亦尔。颇有食为缘，生食、生非食、生食非食耶？答：生。云何食为缘生食？答：段食为缘，生余三食。云何食为缘生非食？答：段食为缘，生受、想、作意等。云何食为缘生食非食？答：段食为缘，生余三食及受、想、作意等。颇有非食为缘，生非食、生食、生食非食耶？答：生。云何非食为缘生非食？答：如眼及色为缘，生受、想、作意等。云何非食为缘生食？答：如眼及色为缘，生触、意思、识食。云何非食为缘生食非食？答：如眼及色为缘，生触、意思、识食，及受、想、作意等。颇有食非食为缘，生食非食、生食、生非食耶？答：生。云何食非食为缘生食非食？答：如眼及色、眼识为缘，生触、意思、识食，及受、想、作意等。云何食非食为缘生食？答：如眼及色、眼识为缘，生触、意思、识食。云何食非食为缘生非食？答：如眼及色、眼识为缘，生受、想、作意等。问：若段食已断已遍知，触食亦尔耶。答：若触食已断已遍知，段食亦尔。有段食已断已遍知，非触食，谓已离欲染未离上染。如以段食对触食，对意思、识食亦尔。问：若触食已断已遍知，意思食亦尔耶？答：如是。如以触食对意思食，对识食亦尔。问：若意思食已断已遍知，识食亦尔耶 现代汉语译本 ‘非触亦非食，谓除前相。’意思是说，不是单纯的触，也不是单纯的食物，而是要去除对事物表象的执着。就像触食有四种情况一样，意思食（Manas-ahara，意念之食）、识食（Vijnana-ahara，意识之食）也应该知道是同样的道理。\n颇有以食物为因缘，而产生食物、产生非食物、产生既是食物又不是食物的情况吗？回答：有。\n什么叫做以食物为因缘而产生食物？回答：段食（Kabalinkara-ahara，粗细食物之食）为因缘，产生其余三种食（触食、意思食、识食）。\n什么叫做以食物为因缘而产生非食物？回答：段食为因缘，产生受（Vedana，感受）、想（Samjna，表象）、作意（Manaskara，意志）等等（精神活动）。\n什么叫做以食物为因缘而产生既是食物又不是食物？回答：段食为因缘，产生其余三种食，以及受、想、作意等等。\n颇有以非食物为因缘，而产生非食物、产生食物、产生既是食物又不是食物的情况吗？回答：有。\n什么叫做以非食物为因缘而产生非食物？回答：比如眼（ চক্ষু，eye）和色（Rupa，颜色、形态）为因缘，产生受、想、作意等等。\n什么叫做以非食物为因缘而产生食物？回答：比如眼和色为因缘，产生触食（Sparsha-ahara，感觉之食）、意思食、识食。\n什么叫做以非食物为因缘而产生既是食物又不是食物？回答：比如眼和色为因缘，产生触食、意思食、识食，以及受、想、作意等等。\n颇有以既是食物又不是食物为因缘，而产生既是食物又不是食物、产生食物、产生非食物的情况吗？回答：有。\n什么叫做以既是食物又不是食物为因缘而产生既是食物又不是食物？回答：比如眼和色、眼识（Cakkhu-vinnana，眼识）为因缘，产生触食、意思食、识食，以及受、想、作意等等。\n什么叫做以既是食物又不是食物为因缘而产生食物？回答：比如眼和色、眼识为因缘，产生触食、意思食、识食。\n什么叫做以既是食物又不是食物为因缘而产生非食物？回答：比如眼和色、眼识为因缘，产生受、想、作意等等。\n问：如果段食已经断除、已经完全了解，那么触食也是这样吗？回答：如果触食已经断除、已经完全了解，那么段食也是这样。有段食已经断除、已经完全了解，但不是触食的情况，指的是已经脱离了对欲界（Kama-dhatu，欲望界）的贪染，但还没有脱离对上界（Rupa-dhatu and Arupa-dhatu，色界和无色界）的贪染。就像用段食来对比触食一样，对比意思食、识食也是同样的道理。\n问：如果触食已经断除、已经完全了解，那么意思食也是这样吗？回答：是的。就像用触食来对比意思食一样，对比识食也是同样的道理。\n问：如果意思食已经断除、已经完全了解，那么识食也是这样吗？
English
English version 'Neither contact nor food' means removing the previous appearances. Just as contact-food has four aspects, it should be understood that volition-food (Manas-ahara, food of intention) and consciousness-food (Vijnana-ahara, food of consciousness) are also the same.\nAre there instances where food is the condition for the arising of food, the arising of non-food, or the arising of both food and non-food? Answer: Yes.\nHow is food the condition for the arising of food? Answer: Material food (Kabalinkara-ahara, physical food) is the condition for the arising of the other three foods (contact-food, volition-food, consciousness-food).\nHow is food the condition for the arising of non-food? Answer: Material food is the condition for the arising of feeling (Vedana, sensation), perception (Samjna, perception), attention (Manaskara, attention), and so on (mental activities).\nHow is food the condition for the arising of both food and non-food? Answer: Material food is the condition for the arising of the other three foods, as well as feeling, perception, attention, and so on.\nAre there instances where non-food is the condition for the arising of non-food, the arising of food, or the arising of both food and non-food? Answer: Yes.\nHow is non-food the condition for the arising of non-food? Answer: For example, the eye (Cakkhu, eye) and form (Rupa, form) are the condition for the arising of feeling, perception, attention, and so on.\nHow is non-food the condition for the arising of food? Answer: For example, the eye and form are the condition for the arising of contact-food (Sparsha-ahara, food of contact), volition-food, and consciousness-food.\nHow is non-food the condition for the arising of both food and non-food? Answer: For example, the eye and form are the condition for the arising of contact-food, volition-food, consciousness-food, as well as feeling, perception, attention, and so on.\nAre there instances where both food and non-food are the condition for the arising of both food and non-food, the arising of food, or the arising of non-food? Answer: Yes.\nHow are both food and non-food the condition for the arising of both food and non-food? Answer: For example, the eye and form, and eye-consciousness (Cakkhu-vinnana, eye-consciousness) are the condition for the arising of contact-food, volition-food, consciousness-food, as well as feeling, perception, attention, and so on.\nHow are both food and non-food the condition for the arising of food? Answer: For example, the eye and form, and eye-consciousness are the condition for the arising of contact-food, volition-food, and consciousness-food.\nHow are both food and non-food the condition for the arising of non-food? Answer: For example, the eye and form, and eye-consciousness are the condition for the arising of feeling, perception, attention, and so on.\nQuestion: If material food has been abandoned and fully understood, is it also the case for contact-food? Answer: If contact-food has been abandoned and fully understood, then material food is also the case. There are cases where material food has been abandoned and fully understood, but not contact-food, which refers to having detached from desire-realm (Kama-dhatu, the realm of desire) but not yet detached from the higher realms (Rupa-dhatu and Arupa-dhatu, the form and formless realms). Just as material food is compared to contact-food, the same principle applies when comparing it to volition-food and consciousness-food.\nQuestion: If contact-food has been abandoned and fully understood, is it also the case for volition-food? Answer: Yes. Just as contact-food is compared to volition-food, the same principle applies when comparing it to consciousness-food.\nQuestion: If volition-food has been abandoned and fully understood, is it also the case for consciousness-food? --------------------------------------------------------------------------------
Chinese
？答：如是。问：若于食已断已遍知，彼于欲、色、无色界已离染耶？答：若于段食已断已遍知，彼于欲界已离染，非于色、无色界。若于余三食已断已遍知，彼于欲、色、无色界皆已离染。尔时于一切，一切事、一切种、一切位、一切处、一切结，皆已离染故。 一切有情依行住者，何等是行，而言有情皆依行住？如世尊说：苾刍当知，若诸有情于彼彼聚不死不殒、不破不没、不失不退，皆由寿住命根相续。此寿命根说名为行，由此行故一切有情存济住活。此行于彼能护随护、能转随转，由此故说一切有情皆依行住。何缘故知诸有情类皆依行住？谓诸有情于彼彼聚，由此寿行未尽为因，有想等想、施设言说、活住存济差别而转。若诸有情于彼彼聚，由此寿行已尽为因，有想等想、施设言说、死没殒逝差别而转。由此故知诸有情类皆依行住。 问：如是寿行，当言有为、当言无为？答：应言有为。问：如是寿行，当言常、当言无常？答：应言无常。问：如是寿行，当言恒、当言非恒？答：应言非恒。问：如是寿行，当言变易、当言不变易？答：应言变易。问：如是寿行，当言缘已生、当言非缘已生？答：应言缘已生。问：如是寿行，当言名摄、当言色摄？答：应言名摄。问：如是寿行，当言有见、当言无 现代汉语译本： 问：如果对于段食（Duan Shi，一种食物的类型）已经断除和遍知，那么他是否已经对欲界、色界、无色界（Yu Jie, Se Jie, Wu Se Jie，佛教中的三个界）离染了呢？答：如果对于段食已经断除和遍知，那么他已经对欲界离染，但没有对色界和无色界离染。如果对于其余三种食已经断除和遍知，那么他对于欲界、色界、无色界都已经离染。那时，对于一切事物、一切种类、一切位置、一切处所、一切结缚，都已离染。 一切有情依赖于行而住，什么是行，而说有情都依赖于行而住呢？如世尊（Shi Zun，对佛的尊称）所说：比丘（Bi Qiu，佛教中的出家男子）们应当知道，如果诸有情在那些聚集之处不死不殒、不破不没、不失不退，都是由于寿命的住立和命根的相续。这寿命根被称为行，由于这行，一切有情才能存活。这行对于他们能够保护和随护，能够转变和随转，因此说一切有情都依赖于行而住。根据什么知道诸有情类都依赖于行而住呢？因为诸有情在那些聚集之处，由于这寿命之行没有穷尽为因，有想等想、施设言说、活住存济的差别而运转。如果诸有情在那些聚集之处，由于这寿命之行已经穷尽为因，有想等想、施设言说、死亡殒逝的差别而运转。因此知道诸有情类都依赖于行而住。 问：这样的寿命之行，应当说是有为法，还是无为法？答：应当说是有为法。问：这样的寿命之行，应当说是常，还是无常？答：应当说是无常。问：这样的寿命之行，应当说是恒常，还是非恒常？答：应当说是非恒常。问：这样的寿命之行，应当说是变易，还是不变易？答：应当说是变易。问：这样的寿命之行，应当说是缘已生，还是非缘已生？答：应当说是缘已生。问：这样的寿命之行，应当说是名所摄，还是色所摄？答：应当说是名所摄。问：这样的寿命之行，应当说是有见，还是无见？