English
English version: 'This is the truth, the rest is foolishness.' Or again, there are those who hold that the 'life' (jīnmìng, life) is in this very body, thinking, 'This is the truth, the rest is foolishness.' Or again, there are those who hold that the 'life' is outside the body, thinking, 'This is the truth, the rest is foolishness.' Or again, there are those who hold that the 'Tathagata' (Rúlái, title of the Buddha) exists after death, thinking, 'This is the truth, the rest is foolishness.' Or again, there are those who hold that the 'Tathagata' does not exist after death, thinking, 'This is the truth, the rest is foolishness.' Or again, there are those who hold that the 'Tathagata' both exists and does not exist after death, thinking, 'This is the truth, the rest is foolishness.' Or again, there are those who hold that the 'Tathagata' neither exists nor does not exist after death, thinking, 'This is the truth, the rest is foolishness.' Such as these, are called 'grasping at this as the truth'. 'Bodily bonds' (shēn xì, fetters) refer to the fact that this 'grasping at this as the truth' has not been cut off, has not been fully understood, with regard to those sentient beings, etc., as has been extensively explained before, this is called 'bodily bonds'. The fourth 'Uddana' (wà tuō nán, summary verse) says: 'Four fours, ten in all, namely the great elements, food, dwelling, love, improper conduct, questions, giving, cohesion, birth, and obtaining self-nature.' There are four great elements, four foods, four abodes of consciousness, four loves, four improper conducts, four kinds of questions, four kinds of giving, four cohesive actions, four births, and four ways of obtaining self-nature. The four great elements (sì dà zhǒng, the four basic elements constituting the material world) are: 1. Earth element (dì jiè, solidity); 2. Water element (shuǐ jiè, fluidity); 3. Fire element (huǒ jiè, heat); 4. Wind element (fēng jiè, motion). These four are explained in detail in the six elements section of the *Abhidharma-samuccaya* (Fǎyùn lùn, name of a Buddhist treatise). The four foods (sì shí, four kinds of nourishment that sustain life) are: 1. Coarse or fine material food (duàn shí, tangible food); 2. Contact as food (chù shí, nourishment derived from sensory contact); 3. Volition as food (yì sī shí, nourishment derived from thought and will); 4. Consciousness as food (shí shí, nourishment derived from the continuation of consciousness). What is material food, whether coarse or fine? The answer is: if food is the condition that enables the faculties to grow, increases the great elements, and is able to moisten, according to the moistening, to fill, according to the filling, to protect, according to the protection, to transform, according to the transformation, to maintain, according to the maintenance, this is called material food. How is the coarseness or fineness of material food determined? The answer is: it is determined according to the size of the sentient beings being nourished and the gradual progression of the food. What is the situation regarding coarseness and fineness? The answer is: what is eaten by creatures such as the lamp-dwelling beasts (dēng qí luó shòu) is coarse, and what is eaten by creatures such as the Nimin-dwelling beasts (ní mín qí luó shòu) is fine. What is eaten by creatures such as the Nimin-dwelling beasts is coarse, and what is eaten by creatures such as the Nimi beasts (ní mí shòu) is fine. What is eaten by creatures such as the Nimi beasts is coarse, and what is eaten by creatures such as turtles, soft-shelled turtles, and fish (guī biē yú) is fine. What is eaten by creatures such as turtles, soft-shelled turtles, and fish is coarse, and what is eaten by other aquatic insects is fine. Furthermore, --------------------------------------------------------------------------------
Chinese
象马牛等所食为粗，羊鹿猪等所食为细。羊鹿猪等所食为粗，野干狗等所食为细。野干狗等所食为粗，雁孔雀等所食为细。雁孔雀等所食为粗，余陆生虫所食为细。 复次若诸有情食诸草木枝条叶等，彼食是粗。若诸有情食饭粥等，彼食是细。若诸有情食饭粥等，彼食是粗。若诸有情食酥油等，彼食是细。 复次若诸有情以口嘴舌摄取段食，用齿咀嚼而吞食之，彼食是粗。若诸有情在胎卵中段食津液，从脐而入资养其身，彼食是细。 复次若诸有情食有便秽，彼食是粗。若诸有情食无便秽，彼食是细。如有食香酥陀味等，虽有所食而无便秽，如是施设段食粗细。云何触食？答：若有漏触为缘，能令诸根长养大种增益，又能滋润随滋润乃至持随持，是名触食。其事如何？答：如鹅雁孔雀鹦鹉鸜鹆春鹦离黄命命鸟等，既生卵已，时时亲附、时时覆育、时时温暖令生乐触。若彼诸鸟于所生卵，不时时亲附覆育温暖令生乐触，卵便腐坏。若彼诸鸟于所生卵，时时亲附覆育温暖令生乐触，卵不腐坏。如是等类，说名触食。云何意思食？答：若有漏思为缘，能令诸根长养大种增益，又能滋润随滋润乃至持随持，是名意思食。其事如何？答：如鱼龟鳖室首摩罗部卢迦等，出至陆地生诸卵已，细沙覆之复还入水。若 现代汉语译本 象、马、牛等吃的食物是粗糙的，羊、鹿、猪等吃的食物是精细的。羊、鹿、猪等吃的食物是粗糙的，豺、狗等吃的食物是精细的。豺、狗等吃的食物是粗糙的，雁、孔雀等吃的食物是精细的。雁、孔雀等吃的食物是粗糙的，其余陆生昆虫吃的食物是精细的。 再者，如果有些有情众生吃草木的枝条叶子等，他们所吃的食物是粗糙的。如果有些有情众生吃米饭、粥等，他们所吃的食物是精细的。如果有些有情众生吃米饭、粥等，他们所吃的食物是粗糙的。如果有些有情众生吃酥油等，他们所吃的食物是精细的。 再者，如果有些有情众生用口、嘴、舌头摄取块状食物（段食），用牙齿咀嚼然后吞食，他们所吃的食物是粗糙的。如果有些有情众生在胎或卵中，从脐带摄取津液来滋养身体，他们所吃的食物是精细的。 再者，如果有些有情众生吃的东西有粪便污秽，他们所吃的食物是粗糙的。如果有些有情众生吃的东西没有粪便污秽，他们所吃的食物是精细的。例如，吃香酥、醍醐等美味，虽然有所吃，却没有粪便污秽，这样来施设块状食物（段食）的粗细。什么是触食呢？回答：如果以有漏的触为因缘，能够使诸根增长，四大种增益，又能滋润、随顺滋润，乃至保持、随顺保持，这叫做触食。这件事是怎样的呢？回答：例如鹅、雁、孔雀、鹦鹉、鸜鹆、春鹦、离黄、命命鸟等，生下蛋以后，时时亲近、时时覆盖、时时温暖，使卵产生快乐的触感。如果这些鸟不对所生的卵时时亲近、覆盖、温暖，使卵产生快乐的触感，卵就会腐坏。如果这些鸟对所生的卵时时亲近、覆盖、温暖，使卵产生快乐的触感，卵就不会腐坏。像这些种类，就叫做触食。什么是以意思食呢？回答：如果以有漏的思为因缘，能够使诸根增长，四大种增益，又能滋润、随顺滋润，乃至保持、随顺保持，这叫做意思食。这件事是怎样的呢？回答：例如鱼、龟、鳖、室首摩罗（Śiśumāra，一种水生动物）、部卢迦（Bhuruka，一种水生动物）等，到陆地上产卵后，用细沙覆盖，然后又回到水中。如果
English
English version The food eaten by elephants, horses, and cows is coarse, while the food eaten by sheep, deer, and pigs is fine. The food eaten by sheep, deer, and pigs is coarse, while the food eaten by jackals and dogs is fine. The food eaten by jackals and dogs is coarse, while the food eaten by geese and peacocks is fine. The food eaten by geese and peacocks is coarse, while the food eaten by other land-dwelling insects is fine. Furthermore, if sentient beings eat branches, leaves, and the like of plants and trees, their food is coarse. If sentient beings eat rice, porridge, and the like, their food is fine. If sentient beings eat rice, porridge, and the like, their food is coarse. If sentient beings eat ghee, oil, and the like, their food is fine. Furthermore, if sentient beings take morsel food (Dāna-āhāra) with their mouths, beaks, and tongues, chewing it with their teeth and then swallowing it, their food is coarse. If sentient beings in wombs or eggs take nourishment from the umbilical cord, absorbing fluids to nourish their bodies, their food is fine. Furthermore, if sentient beings eat food that results in excrement and filth, their food is coarse. If sentient beings eat food that does not result in excrement and filth, their food is fine. For example, eating fragrant ghee, clarified butter (Ghee), and other delicacies, although there is eating, there is no excrement and filth. This is how the coarseness and fineness of morsel food (Dāna-āhāra) are described. What is contact food (Sparśa-āhāra)? The answer is: If conditioned contact (Sparśa) is the cause, it can cause the growth of the sense faculties, increase the elements, and also moisten, follow the moistening, and even maintain and follow the maintaining. This is called contact food (Sparśa-āhāra). How does this happen? The answer is: For example, geese, swans, peacocks, parrots, mynas (Śārika), spring parrots, Jivajivaka birds (Jīvajīvaka), Chakravaka birds (Chakravāka), and the like, after laying eggs, constantly approach, constantly cover, and constantly warm them, causing pleasant contact to arise. If these birds do not constantly approach, cover, and warm the eggs they have laid, causing pleasant contact to arise, the eggs will rot. If these birds constantly approach, cover, and warm the eggs they have laid, causing pleasant contact to arise, the eggs will not rot. Such kinds are called contact food (Sparśa-āhāra). What is volitional food (Manas-āhāra)? The answer is: If conditioned volition (Cetanā) is the cause, it can cause the growth of the sense faculties, increase the elements, and also moisten, follow the moistening, and even maintain and follow the maintaining. This is called volitional food (Manas-āhāra). How does this happen? The answer is: For example, fish, turtles, tortoises, Śiśumāra (Śiśumāra, an aquatic animal), Bhuruka (Bhuruka, an aquatic animal), and the like, go to land to lay their eggs, cover them with fine sand, and then return to the water. If --------------------------------------------------------------------------------
Chinese
彼诸卵思母不忘，便不腐坏。若彼诸卵不思念母，即便腐坏。如是等类，名意思食。云何识食？答：若有漏识为缘，能令诸根长养大种增益，又能滋润随滋润乃至持随持，是名识食。其事如何？答：如世尊教颇勒窭那记经中说：颇勒窭那当知，识食能令当来后有生起。如是等类，说名识食。 四识住者，一、色识住；二、受识住；三、想识住；四、行识住。云何色识住？答：若色有漏随顺诸取，于彼诸色若过去若未来若现在，或生起欲或贪或瞋或痴，或随一一心所随烦恼，是名色识住。受想行识住，广说亦尔。 四爱者，一有苾刍苾刍尼等，因衣服爱，应生时生、应住时住、应执时执。二有苾刍苾刍尼等，因饮食爱，应生时生、应住时住、应执时执。三有苾刍苾刍尼等，因卧具爱，应生时生、应住时住、应执时执。四有苾刍苾刍尼等，因有无有爱，应生时生、应住时住、应执时执。云何苾刍苾刍尼等，因衣服爱，应生时生、应住时住、应执时执？答：此中衣服者，谓毛所成、或扇那所成、或刍摩所成、或麻所成、或建鼓罗所成、或丝所成、或绵所成、或㲲所成、或憍砧娑所成、或突窭罗所成、或阿遮烂陀所成。又衣服者，谓总覆衣、出着衣、内服衣，单裙复裙单掩腋复掩腋，于如是等种种衣服，诸贪等贪 现代汉语译本： 那些卵如果被母亲思念不忘，就不会腐坏。如果那些卵不被母亲思念，就会腐坏。像这类情况，称为意思食（Manas-ahara，意识之食）。什么是识食（Vijnana-ahara，识之食）？回答：如果以有漏识为因缘，能够使诸根增长，四大种增益，又能滋润、随顺滋润乃至保持、随顺保持，这称为识食。情况是怎样的呢？回答：就像世尊在《颇勒窭那记经》中所说：‘颇勒窭那（Phalgunakirti），你应该知道，识食能够使未来的后有生起。’像这类情况，称为识食。 四识住（Catur-vijnana-sthitayah，四种意识的住所）是：一、色识住；二、受识住；三、想识住；四、行识住。什么是色识住？回答：如果色是有漏的，随顺各种执取，对于那些色，无论是过去、未来还是现在，或者生起欲望，或者贪婪，或者嗔恨，或者愚痴，或者随顺每一个心所随烦恼，这称为色识住。受识住、想识住、行识住，广泛地解释也是如此。 四爱是：一、有些比丘（Bhikkhu，男性出家人）、比丘尼（Bhikkhuni，女性出家人）等，因为对衣服的爱，应该生起时生起，应该安住时安住，应该执取时执取。二、有些比丘、比丘尼等，因为对饮食的爱，应该生起时生起，应该安住时安住，应该执取时执取。三、有些比丘、比丘尼等，因为对卧具的爱，应该生起时生起，应该安住时安住，应该执取时执取。四、有些比丘、比丘尼等，因为对有无有的爱，应该生起时生起，应该安住时安住，应该执取时执取。什么是比丘、比丘尼等，因为对衣服的爱，应该生起时生起，应该安住时安住，应该执取时执取？回答：这里所说的衣服，是指用毛制成的，或者用扇那（Sana，一种植物纤维）制成的，或者用刍摩（Ksauma，亚麻）制成的，或者用麻制成的，或者用建鼓罗（Kambala，毛织品）制成的，或者用丝制成的，或者用绵制成的，或者用㲲（Valka，树皮）制成的，或者用憍砧娑（Kauseya，丝绸）制成的，或者用突窭罗（Tugula，棉花）制成的，或者用阿遮烂陀（Ajalandra，皮革）制成的。另外，衣服是指总覆衣、出着衣、内服衣，单裙、复裙、单掩腋、复掩腋，对于像这些种种衣服，各种贪婪等等的贪婪。