解脫道論 食不耐想散用至聚
這一段依次寫散用、處、流、聚：入口和合、吞入腹中、周流全身、形成身分或起病惱。前三行各繫一喻；散用以手為簸、口為臼、齒為杵、舌作翻轉，隨後以「如狗嘔吐」說前述和合物最可厭惡。這是原文明列的譬喻。
處如嘔吐置不淨器，流如酒置破杯。論文接著把食流列成五分：一分虫噉、一分火銷、一分支持身、一分成尿、一分「成體」；五項逐一照見，而「成體」的確切意思，本段沒有解說。下一聚行另說流食形成身、髮、毛、爪等；這是另一句總說，不替前面的未決詞代下判語。
聚行以一對數目收束：流食形成身、髮、毛、爪等，令百一身分生起；若不成流，令百一病惱生起。前句說「此流食」，後句以「若不成流」起；兩句同用「百一」，分列身分與病惱。其後先說安住厭食，再作「以厭自在心，成不亂」；這句如何分句與連屬未決。下句另說心若不亂，則諸蓋滅、禪分起、外行禪成住。（不耐食想已竟）
This passage proceeds through dispersed use, place, flow, and aggregation: mixture in the mouth, swallowing into the belly, circulation through the body, and formation of bodily parts or the arising of illness. Each of the first three modes has a simile. In dispersed use the hand serves as a winnowing basket, the mouth as a mortar, and the teeth as a pestle, after which the mixture is described as “like a dog’s vomit, unfit to be seen.” These are the source’s own similes.
Place is like vomit in an unclean vessel; flow is like wine in a broken cup. The source then divides flowing food into five portions: eaten by worms, consumed by fire, supporting the body, becoming urine, and “becoming 體.” All five are retained, while the precise meaning of 成體 is not explained here. The following aggregation mode separately says that flowing food forms the body, head-hair, body-hair, nails, and so forth; that separate sentence does not settle the earlier unresolved expression.
Aggregation closes with a paired number: flowing food forms the body, head-hair, body-hair, nails, and so forth and causes one hundred and one bodily parts to arise; if it does not become a flow, it causes one hundred and one illnesses and afflictions to arise. The first clause says “this flowing food,” while the second begins “if it does not become a flow.” After the meditator comes to abide in repugnance toward food, the source reads “through repugnance, 自在 mind, becomes undistracted”; its division and attachment remain unresolved. The next sentence separately says that if the mind is undistracted, the hindrances cease, the jhāna factors arise, and access jhāna comes to abide. (The perception of repulsiveness in food is complete.)
Shi Huijing · Waken · The Path of Freedom · The Perception of Repulsiveness in Food: Dispersed Use through Aggregation · Doorway · Summer 2026
阿羅漢優波底沙造，梁扶南三藏僧伽婆羅譯《解脫道論》〈行門品〉「食不耐想散用至聚」· 大正藏 T32n1648〔起 T32 0440c〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0440c〕
云何散用修食不耐想？彼坐禪人，如是所得經營飲食，於彼坐食，以濕鮭相雜和軟，以手為簸、以口為臼、以脣收聚、以齒為杵、以舌翻轉、以涎唾淡血共相和合，最可厭惡，如狗嘔吐不可見故。如是以散用修行不耐食想。
問：云何以處修行不耐食想？答：如是此食所吞入腹，與不淨和合住生熟藏，以百虫種之所噉食，以煖所熟，成第一厭，如人嘔吐置不淨器。如是以處修行不耐食想。
問：云何以流修行不耐食想？答：此食煖所熟，與新故不淨和合，如酒置破杯器。如是一切身流，隨流入於脈腠面目，九孔九萬九千毛孔皆悉流滿。此食如是流成五分：一分諸虫所噉、一分火所銷、一分支持身、一分成尿、一分成體。如是修行不耐食想。
〔T32 0441a〕
問：云何以聚修行不耐食想？答：此流食成身髮毛爪等，令起百一身分；若不成流，令起百一病惱。如是以聚修行不耐食想。彼坐禪人，以此門以此行，如是修行不耐食想，成住厭食。以厭自在心，成不亂。若心不亂，諸蓋滅，禪分起，外行禪成住（不耐食想已竟）。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
以散用修食不耐想
怎樣以散用修食不耐想？
坐禪人坐下來吃先前經營所得的飲食，把它與「濕鮭」混合、和軟；以手作簸，以口作臼，以嘴脣收聚，以牙齒作杵，以舌頭翻轉，再與原文所寫的「涎唾淡血」共同和合，最為可厭，如同狗的嘔吐物，令人不忍看見。「涎唾淡血」如何分項，本段沒有說明；其中「淡」是大正底本的字，四本作「痰」。「濕鮭」的確切意思，本段也沒有說明。
這樣以散用修行不耐食想。
以處修行不耐食想
問：怎樣以處修行不耐食想？
答：食物吞入腹中，原文說「與不淨和合住生熟藏」；「和合」之後如何斷句，本段不能確定。食物又被百種蟲所噉食，被暖氣所熟，成為第一可厭之物，如同把人的嘔吐物放在不淨器中。
這樣以處修行不耐食想。
以流修行不耐食想
問：怎樣以流修行不耐食想？
答：食物被暖氣所熟，與新舊不淨物和合，如同把酒放在破杯中。它如此流遍全身，流入脈腠與面目；原文連寫「九孔九萬九千毛孔皆悉流滿」，「九孔」與「九萬九千毛孔」是否分讀，本段不能確定。
食物如此流成五分：一分被眾蟲所噉，一分被火所消，一分支持身體，一分成尿，一分「成體」。「成體」是本段原詞，本段沒有解說它的確切意思。
這樣修行不耐食想。
以聚修行不耐食想
問：怎樣以聚修行不耐食想？
答：這些流食形成身體、頭髮、體毛、指甲等，使百一身分生起；若不能成流，便使百一病惱生起。
這樣以聚修行不耐食想。
結
坐禪人依這一門、這一行修習不耐食想，安住於厭食。原文接著作「以厭自在心，成不亂」；「以厭」「自在心」「成不亂」如何分句與連屬，本段沒有說明。其後另說：心若不亂，諸蓋止滅，禪支生起，外行禪得以成就安住。
（不耐食想已竟）
Cultivating the Perception of Repulsiveness in Food through Dispersed Use
How is the perception of repulsiveness in food cultivated through dispersed use?
The meditator sits down to eat the food previously obtained through procurement. It is mixed with 濕鮭 and softened. The hand serves as a winnowing basket, the mouth as a mortar, the lips gather it, the teeth serve as a pestle, and the tongue turns it over. It is mixed together with what the source writes as 涎唾淡血 and becomes utterly repulsive, like a dog’s vomit, unfit to be seen. The source does not explain how 涎唾淡血 divides into items. The graph 淡 is the Taishō reading; four witnesses read 痰. The exact meaning of 濕鮭 is also unexplained in this passage.
In this way one cultivates the perception of repulsiveness in food through dispersed use.
Cultivating the Perception of Repulsiveness in Food through Place
Question: How is the perception of repulsiveness in food cultivated through place?
Answer: The food is swallowed into the belly. The source then reads “mixed with impurity, dwelling in 生熟藏”; where the sentence divides after “mixed” cannot be determined here. A hundred kinds of worms consume the food, warmth matures it, and it becomes a foremost repulsive thing, like human vomit placed in an unclean vessel.
In this way one cultivates the perception of repulsiveness in food through place.
Cultivating the Perception of Repulsiveness in Food through Flow
Question: How is the perception of repulsiveness in food cultivated through flow?
Answer: Warmth matures the food, which mixes with new and old impurities like wine placed in a broken cup. It then flows throughout the entire body and into the vessels, interstices, face, and eyes. The source runs “nine openings, ninety-nine thousand pores, all filled by the flow” together; whether “nine openings” and “ninety-nine thousand pores” should be read separately cannot be determined here.
The food flows into five portions: one portion is eaten by worms, one is consumed by fire, one supports the body, one becomes urine, and one “becomes 體.” The expression 成體 is not explained in this passage.
In this way one cultivates the perception of repulsiveness in food.
Cultivating the Perception of Repulsiveness in Food through Aggregation
Question: How is the perception of repulsiveness in food cultivated through aggregation?
Answer: This flowing food forms the body, head-hair, body-hair, nails, and so forth, and causes one hundred and one bodily parts to arise. If it does not become a flow, it causes one hundred and one illnesses and afflictions to arise.
In this way one cultivates the perception of repulsiveness in food through aggregation.
Conclusion
Through this doorway and this practice, the meditator cultivates the perception of repulsiveness in food and comes to abide in repugnance toward food. The source next reads “through repugnance, 自在心, becomes undistracted.” How “through repugnance,” “自在 mind,” and “becomes undistracted” divide and attach is not explained here. The following sentence states separately: when the mind is undistracted, the hindrances cease, the jhāna factors arise, and access jhāna comes to abide.
(The perception of repulsiveness in food is complete.)
Shi Huijing · Waken · The Path of Freedom · The Perception of Repulsiveness in Food: Dispersed Use through Aggregation · Vernacular · Summer 2026
食不耐想的後四行，一段一行。先把所見說在前頭：上一段說經營，這一段依次說散用、處、流、聚：散用寫食物在口中和合，處寫食物吞入腹中，流寫食物遍流全身並分成五分，聚寫流食成百一身分或因不成流而起百一病惱；前三行各繫一喻，聚行則以兩個「百一」相對，末了「（不耐食想已竟）」收門。這四行都由本行之問起，逐項寫明所觀，並各以「修行不耐食想」收束。
散用：口中的舂米坊
「云何散用修食不耐想？彼坐禪人，如是所得經營飲食，於彼坐食，以濕鮭相雜和軟」〔T32 440c17–19〕（此行不冠問字、名不施「以」，與餘三行不齊；「濕鮭」全論一見，詞義未明）——坐禪人坐下來吃先前經營所得的飲食，先說它與濕鮭相雜和軟。然後原文連列五句：「以手為簸、以口為臼、以脣收聚、以齒為杵、以舌翻轉」〔T32 440c19–21〕。其中手、口、齒分別用簸、臼、杵來說，脣與舌則寫收聚、翻轉；五句把進食時各部分的動作逐項排開。
五句之後再說「以涎唾淡血共相和合，最可厭惡，如狗嘔吐不可見故」〔T32 440c21–22〕。「涎唾淡血」在底本中連寫，整串如何分項未決；其中「淡」是底本原字，四本作「痰」，本文仍保留底本字。句中的「如狗嘔吐」由「如」字引出，是散用一行明列的譬喻；原文用此喻說明前述和合物「最可厭惡」與「不可見」。這一行最後作「如是以散用修行不耐食想」〔T32 440c22–23〕。從坐食、相雜和軟、五句動作、涎唾淡血和合到狗嘔吐之喻，散用一行的所觀依此次序寫完。
處與流：不淨器與破杯
「問：云何以處修行不耐食想？答：如是此食所吞入腹，與不淨和合住生熟藏」〔T32 440c23–24〕，「以百虫種之所噉食，以煖所熟，成第一厭，如人嘔吐置不淨器」〔T32 440c24–26〕——食物吞入腹中，與不淨相連，又被百虫分食、被煖所熟（「與不淨和合住生熟藏」句讀未決；「百虫種」與念身門「八萬虫種」數不同，論文沒有說明如何會通），如把嘔吐物放進不乾淨的容器。「問：云何以流修行不耐食想？答：此食煖所熟，與新故不淨和合，如酒置破杯器」〔T32 440c26–28〕——破杯盛酒，食流遍及身中：「如是一切身流，隨流入於脈腠面目，九孔九萬九千毛孔皆悉流滿」〔T32 440c28–441a01〕；「九孔」與「九萬九千毛孔」如何分讀，仍依原文保留。其後逐項列出：「此食如是流成五分：一分諸虫所噉、一分火所銷、一分支持身、一分成尿、一分成體」〔T32 441a01–02〕。五個「一分」與標數相符；「成體」是原詞，本段沒有自釋，也沒有把五分判為得失。下一聚行另說「此流食成身髮毛爪等」〔T32 441a04〕，是另一句總說，不能據此替五分中的「成體」作唯一解釋。
到下一聚行，主語換作「此流食」：它形成身、髮、毛、爪等，使百一身分生起；若不能成流，則使百一病惱生起〔T32 441a04–05〕。聚行以成身與起病兩個結果相對而收。
聚：百一之成與百一之壞
「問：云何以聚修行不耐食想？答：此流食成身髮毛爪等，令起百一身分；若不成流，令起百一病惱」〔T32 441a03–05〕——前句的主語是「此流食」，所列結果是形成身、髮、毛、爪等而令百一身分生起；後句另以「若不成流」為條件，所列結果是百一病惱生起。兩句各用一次「百一」，一邊是身分，一邊是病惱，以同數相對。「如是以聚修行不耐食想」〔T32 441a05–06〕。一門收束：「彼坐禪人，以此門以此行，如是修行不耐食想，成住厭食」〔T32 441a06–07〕。原文續作「以厭自在心，成不亂」〔T32 441a07–08〕；「以厭」「自在心」「成不亂」如何分句與連屬，底本本段未釋。其後另起「若心不亂，諸蓋滅，禪分起，外行禪成住」〔T32 441a08〕。段末「（不耐食想已竟）」。
在此把四行的次序並讀：散用寫食在口中與濕鮭及原文連寫的「涎唾淡血」和合；處寫食吞入腹，住於生熟藏而被百虫所噉；流寫食與新舊不淨和合，流入脈腠、面目、九孔與毛孔；聚寫流食成身髮毛爪等，若不成流則起病惱。三喻中，前二是狗嘔吐與人的嘔吐物，第三則是破杯中的酒；聚行不出喻，以百一身分與百一病惱之對收束。每一行末都回到修行不耐食想，再由聚行之後進入整門的外行禪結語。
帶走三件：一個所見（散用一行以手為簸、口為臼、齒為杵，再以狗嘔吐作譬喻），一個讀法（順著四行追食——由口中散用、入腹所在、流遍全身，直到成身分或起病惱），一條線（食流被列為五分：虫噉、火銷、支持身、成尿、成體；末一詞本段未釋；百一身分與百一病惱同數相對；末段保留「以厭自在心，成不亂」的連屬未決，其後另說若心不亂、諸蓋滅、禪分起與外行禪成住）。食不耐想一門至此以夾註收束。
The last four modes of the perception of repulsiveness in food each occupy one paragraph. State the textual sequence first: the preceding unit treats procurement; this unit proceeds through dispersed use, place, flow, and aggregation. Dispersed use describes food being mixed in the mouth; place describes it after it is swallowed into the belly; flow describes it circulating through the whole body and becoming five portions; aggregation describes flowing food forming one hundred and one bodily parts or, if it does not flow, giving rise to one hundred and one illnesses and afflictions. Each of the first three modes has a simile. The aggregation mode instead pairs two occurrences of “one hundred and one,” and the inline note “the perception of repulsiveness in food is complete” closes the doorway. Each mode begins with its own question, sets out what is contemplated, and concludes with cultivating the perception of repulsiveness in food.
Dispersed Use: A Grain-Processing Workshop in the Mouth
“How is the perception of repulsiveness in food cultivated through dispersed use? The meditator sits down to eat the food obtained through procurement, mixing it with 濕鮭 and softening it” 〔T32 440c17–19〕. This question alone lacks the graph meaning “question,” and its name lacks the introductory “through” used by the other three modes. 濕鮭 occurs only once in the treatise and is unexplained. The source then gives five clauses: “the hand serves as a winnowing basket, the mouth as a mortar, the lips gather, the teeth serve as a pestle, and the tongue turns it over” 〔T32 440c19–21〕. Hand, mouth, and teeth are paired with a basket, mortar, and pestle; lips and tongue are paired with the actions gathering and turning. The five clauses lay out the actions of the parts in order.
They are followed by: “mixed together with 涎唾淡血, utterly repulsive, like a dog’s vomit, unfit to be seen” 〔T32 440c21–22〕. The source runs 涎唾淡血 together, and its division into items remains unresolved. 淡 is the base reading; four witnesses have 痰. “Like a dog’s vomit” is explicitly introduced as the simile of dispersed use, explaining that the mixture is utterly repulsive and unfit to be seen. This mode closes: “In this way one cultivates the perception of repulsiveness in food through dispersed use” 〔T32 440c22–23〕. The order is sitting to eat, mixing and softening, five bodily actions, mixture with 涎唾淡血, and the dog-vomit simile.
Place and Flow: An Unclean Vessel and a Broken Cup
“Question: How is the perception of repulsiveness in food cultivated through place? Answer: This food is swallowed into the belly, mixed with impurity, and dwells in 生熟藏” 〔T32 440c23–24〕; it is “eaten by a hundred kinds of worms, matured by warmth, becoming foremost repulsive, like human vomit placed in an unclean vessel” 〔T32 440c24–26〕. The division of “mixed with impurity, dwelling in 生熟藏” remains unresolved. The count “a hundred kinds of worms” differs from the “eighty thousand kinds of worms” of the mindfulness-of-body doorway, and the treatise does not say how the two are to be reconciled. “Question: How is the perception of repulsiveness in food cultivated through flow? Answer: The food is matured by warmth and mixed with new and old impurities, like wine placed in a broken cup” 〔T32 440c26–28〕. The broken cup holds wine, and the flow reaches throughout the body: “it flows into the vessels, interstices, face, and eyes; nine openings, ninety-nine thousand pores, all are filled by the flow” 〔T32 440c28–441a01〕. The division between “nine openings” and “ninety-nine thousand pores” remains as written. The source then lists item by item: “This food flows into five portions: one portion is eaten by worms, one is consumed by fire, one supports the body, one becomes urine, and one becomes 體” 〔T32 441a01–02〕. The five repeated “one portion” clauses agree with the stated count. 成體 is the received expression and is not explained here. The following aggregation mode separately says, “This flowing food forms the body, head-hair, body-hair, nails, and so forth” 〔T32 441a04〕. That is a separate general statement and does not uniquely resolve 成體 in the fivefold list.
The subject of the next aggregation mode is “this flowing food”: it forms the body, head-hair, body-hair, nails, and so forth, causing one hundred and one bodily parts to arise; if it does not become a flow, it causes one hundred and one illnesses and afflictions to arise 〔T32 441a04–05〕. The aggregation mode closes by opposing formation of bodily parts to arising of illnesses.
Aggregation: One Hundred and One in Formation and Breakdown
“Question: How is the perception of repulsiveness in food cultivated through aggregation? Answer: This flowing food forms the body, head-hair, body-hair, nails, and so forth, causing one hundred and one bodily parts to arise; if it does not become a flow, it causes one hundred and one illnesses and afflictions to arise” 〔T32 441a03–05〕. The subject of the first clause is “this flowing food”; its result is formation of the listed parts and the arising of one hundred and one bodily parts. The latter clause begins with the condition “if it does not become a flow” and yields one hundred and one illnesses and afflictions. Each clause uses “one hundred and one,” one for bodily parts and the other for illness. “In this way one cultivates the perception of repulsiveness in food through aggregation” 〔T32 441a05–06〕. The doorway then closes: “Through this doorway and this practice, the meditator thus cultivates the perception of repulsiveness in food and comes to abide in repugnance toward food” 〔T32 441a06–07〕. The received text continues, “through repugnance, 自在 mind, becomes undistracted” 〔T32 441a07–08〕. How “through repugnance,” “自在 mind,” and “becomes undistracted” divide and attach is not explained. A separate sentence follows: “If the mind is undistracted, the hindrances cease, the jhāna factors arise, and access jhāna comes to abide” 〔T32 441a08〕. The paragraph ends with the inline note “the perception of repulsiveness in food is complete.”
Read the four modes in sequence. Dispersed use treats food in the mouth, mixed with 濕鮭 and the received string 涎唾淡血. Place treats it swallowed into the belly, dwelling in 生熟藏 and eaten by worms. Flow treats it mixed with new and old impurity, entering the vessels, face, openings, and pores. Aggregation treats flowing food forming bodily parts or, if it does not flow, producing illness. The three similes are dog’s vomit, human vomit in an unclean vessel, and wine in a broken cup. Aggregation has no simile and instead closes with the pair of one hundred and one bodily parts and one hundred and one illnesses. Every mode returns to cultivation of the perception of repulsiveness in food, and the last is followed by the access-jhāna conclusion of the whole doorway.
Carry away three things. One finding: the dispersed-use mode makes the hand a winnowing basket, the mouth a mortar, and the teeth a pestle, and then takes a dog’s vomit as its simile. One reading method: follow the food through the four modes—dispersed use in the mouth, place in the belly, flow throughout the body, until it becomes bodily parts or produces illness. One thread: the food-flow is listed in five portions—eaten by worms, consumed by fire, supporting the body, becoming urine, becoming 體; the last term is not explained in this passage; the hundred and one bodily parts and the hundred and one illnesses stand paired at the same number; and the final paragraph leaves the attachment of “through repugnance, 自在 mind, becomes undistracted” unresolved, followed by the separate statement that if the mind is undistracted, the hindrances cease, the jhāna factors arise, and access jhāna comes to abide. The doorway of the perception of repulsiveness in food closes here with an inline note.
Shi Huijing · Waken · The Path of Freedom · The Perception of Repulsiveness in Food: Dispersed Use through Aggregation · Exposition · Summer 2026
考據Apparatus
全段定位 本段出自《解脫道論》卷第八〈行門品〉之五，承經營一行之結「如是以經營修行食不耐想」〔T32 440c17〕而下，逐釋五行之第二至第五（散用·處·流·聚），末以夾註「（不耐食想已竟）」〔T32 441a09〕落食不耐想一門之界。底本四段〔T32 440c17–441a09〕。
一、科判定位
四段，一段一行；逐節起訖逐字可核：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 以散用（甲段） | 「云何散用修食不耐想」〔T32 440c17–18〕…「以濕鮭相雜和軟」〔T32 440c19〕…「如狗嘔吐不可見故」〔T32 440c21–22〕…「如是以散用修行不耐食想」〔T32 440c22–23〕 |
| 以處（乙段） | 「問：云何以處修行不耐食想」〔T32 440c23〕…「住生熟藏」〔T32 440c24〕…「如人嘔吐置不淨器」〔T32 440c25–26〕…「如是以處修行不耐食想」〔T32 440c26〕 |
| 以流（丙段） | 「問：云何以流修行不耐食想」〔T32 440c26–27〕…「如酒置破杯器」〔T32 440c28〕…「九孔九萬九千毛孔皆悉流滿」〔T32 440c29–441a01〕…「此食如是流成五分」〔T32 441a01〕…「如是修行不耐食想」〔T32 441a03〕 |
| 以聚（丁段） | 「問：云何以聚修行不耐食想」〔T32 441a03–04〕…「令起百一身分」〔T32 441a04–05〕…「令起百一病惱」〔T32 441a05〕…「如是以聚修行不耐食想」〔T32 441a05–06〕 |
| 一門之結（丁段末） | 「彼坐禪人，以此門以此行」〔T32 441a06〕…「外行禪成住」〔T32 441a08〕（不耐食想已竟） |
單元界與問答界相合：起於 440c17 散用一行，止於 441a09 食不耐想之夾註；其下「無所有處及非非想處」〔T32 441a10〕別為一段，屬下一單元。
四行之問，一處不冠「問」（誌而不代補）：散用一行作「云何散用修食不耐想」〔T32 440c17–18〕不冠問字，而處、流、聚三行皆冠問字——「問：云何以處修行不耐食想」〔T32 440c23〕·「問：云何以流修行不耐食想」〔T32 440c26–27〕·「問：云何以聚修行不耐食想」〔T32 441a03–04〕。又：散用一行之名不施「以」字（作「散用修食不耐想」），餘三行皆作以某某修行不耐食想。一行二異，照錄不代補、不代畫一。
全段定位錨
〔T32, 440c17–441a09〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 濕鮭 | 「以濕鮭相雜和軟」〔T32 440c19〕 | 全論一見；「軟」四本作「糅」（見目三）。譯語難詞，論文不自釋，不代考定 |
| 簸·臼·杵 | 「以手為簸、以口為臼、以脣收聚、以齒為杵、以舌翻轉」〔T32 440c19–21〕 | 五句以舂簸之器為喻，其中三句取器（簸·臼·杵）、二句取動（收聚·翻轉）——五句不齊，照錄不代整 |
| 涎唾淡血 | 「以涎唾淡血共相和合」〔T32 440c21〕 | 四字連寫，如何分項未決；「淡」四本作「痰」（見目三），並錄不判 |
| 生熟藏 | 「與不淨和合住生熟藏」〔T32 440c24〕 | 句讀未決——「和合」下當否斷，抑「和合住」為一語而「生熟藏」別為一語，底本不點，照錄不代點 |
| 百虫種 | 「以百虫種之所噉食」〔T32 440c24–25〕 | 念身門作「八萬虫種」〔T32 434a24〕——二處之數不同，論文不自辨，照錄不代畫一 |
| 脈腠 | 「隨流入於脈腠面目」〔T32 440c28–29〕 | 全論一見；譯語難詞，不代考定 |
| 九孔九萬九千毛孔 | 「九孔九萬九千毛孔皆悉流滿」〔T32 440c29–441a01〕 | 「九萬九千」全論三見；句讀未決——「九孔」與「九萬九千毛孔」當否分讀，底本不點，照錄不代點 |
| 五分 | 「此食如是流成五分：一分諸虫所噉、一分火所銷、一分支持身、一分成尿、一分成體」〔T32 441a01–02〕 | 逐字實測五目，與標數相符；「成體」本段不自釋，無校記可供裁定，照錄不代解 |
| 百一身分 | 「令起百一身分」〔T32 441a04–05〕 | 全論一見 |
| 百一病惱 | 「令起百一病惱」〔T32 441a05〕 | 全論一見；與上目同數而一成一壞，相對成文 |
| 以厭自在心，成不亂 | 「以厭自在心，成不亂」〔T32 441a07–08〕 | 「以厭」「自在心」「成不亂」如何分句與連屬，底本本段未釋；照錄不代點 |
三、校記與異讀
本段範圍內大正藏校記二處，均誌而不改；本文之讀一律依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 440c19 | 軟（以濕鮭相雜和軟） | 糅 | 【宋】【元】【明】【宮】 |
| 440c21 | 淡（以涎唾淡血共相和合） | 痰 | 【宋】【元】【明】【宮】 |
誌錄不判二事：
- 440c19「和軟」之「軟」，四本作「糅」——若從四本則此字作糅，與上字同義連用；從底本則作「和軟」，言其質。並錄不判，本文從底本。
- 440c21「涎唾淡血」之「淡」，四本作「痰」——若從四本則此串作「涎唾痰血」；無論從哪一讀，整串如何分項均不代定。並錄不判，本文從底本。
缺字零命中。夾註一處：〔T32 441a09〕「（不耐食想已竟）」，底本行內夾註，照錄——食不耐想一門自「問：云何於食不耐想」〔T32 440b14〕起凡二單元而竟。
五、譬喻·修辭
- 舂簸之喻〔T32 440c19–21〕：以手為簸、以口為臼、以齒為杵——口中之食如穀之在舂；五句之中三取器、二取動，末以「如狗嘔吐不可見故」〔T32 440c21–22〕收。
- 三喻依次而下〔T32 440c21–440c28〕：散用如狗嘔吐，處如人嘔吐置不淨器，流則如酒置破杯器。前二喻取嘔吐，第三喻取破杯中的酒；後二喻都明出器物（「不淨器」「破杯器」），首喻不出器。至聚一行不出喻，代以百一身分與百一病惱之對。
- 「一分」之五複〔T32 441a01–02〕：諸虫所噉·火所銷·支持身·成尿·成體，五個「一分」同式而下；本段不把五分判為得失。「成體」未有自釋或異文裁定；下段另說「此流食成身髮毛爪等」〔T32 441a04〕，不據後句代解前詞。
- 成與壞之對〔T32 441a04–05〕：「此流食成身髮毛爪等，令起百一身分」〔T32 441a04–05〕與「若不成流，令起百一病惱」〔T32 441a05〕——同一「百一」之數，一成一壞，本門之結以此一對收。
六、章內互讀
- 前指：五行之標「以經營、以散用、以處、以流、以聚」〔T32 440b26–27〕；經營一行之結「如是以經營修行食不耐想」〔T32 440c17〕；經營一行之狗喻「猶如狗食」〔T32 440c15–16〕——本段復取狗喻〔T32 440c21–22〕，一門二取。
- 後指：「無所有處及非非想處，如初地一切入門所說」〔T32 441a10–11〕——食不耐想既竟，二無色處補述於彼，其下即品結。
- 同卷他門：念身門之「八萬虫種」〔T32 434a24〕與本段之「百虫種」〔T32 440c24〕，二處之數不同，論文不自辨，不代畫一。
七、傳本
作者、譯者與傳本諸問題，本編不於考據內立說。
Location of the complete passage. This passage is from fascicle eight, the fifth part of the Chapter on the Doorways of Practice in the Path of Freedom. It follows the close of procurement, “in this way the food-repulsiveness perception is cultivated through procurement” 〔T32 440c17〕, and explains the second through fifth of the five modes—dispersed use, place, flow, and aggregation. The inline note “the perception of repulsiveness in food is complete” 〔T32 441a09〕 marks the boundary of the doorway. The base text has four paragraphs 〔T32 440c17–441a09〕.
I. Sectional Location
Four paragraphs, one for each mode, can be checked word for word:
| Section | Verbatim boundaries with anchors |
|---|---|
| Dispersed use (paragraph 1) | “How is the food-repulsiveness perception cultivated through dispersed use?” 〔T32 440c17–18〕 … “mixed with 濕鮭 and softened” 〔T32 440c19〕 … “like a dog’s vomit, unfit to be seen” 〔T32 440c21–22〕 … “in this way one cultivates the perception of repulsiveness in food through dispersed use” 〔T32 440c22–23〕 |
| Place (paragraph 2) | “Question: How is the perception of repulsiveness in food cultivated through place?” 〔T32 440c23〕 … “dwelling in 生熟藏” 〔T32 440c24〕 … “like human vomit placed in an unclean vessel” 〔T32 440c25–26〕 … “in this way one cultivates the perception of repulsiveness in food through place” 〔T32 440c26〕 |
| Flow (paragraph 3) | “Question: How is the perception of repulsiveness in food cultivated through flow?” 〔T32 440c26–27〕 … “like wine placed in a broken cup” 〔T32 440c28〕 … “nine openings, ninety-nine thousand pores, all filled by the flow” 〔T32 440c29–441a01〕 … “this food flows into five portions” 〔T32 441a01〕 … “in this way one cultivates the perception of repulsiveness in food” 〔T32 441a03〕 |
| Aggregation (paragraph 4) | “Question: How is the perception of repulsiveness in food cultivated through aggregation?” 〔T32 441a03–04〕 … “causes one hundred and one bodily parts to arise” 〔T32 441a04–05〕 … “causes one hundred and one illnesses and afflictions to arise” 〔T32 441a05〕 … “in this way one cultivates the perception of repulsiveness in food through aggregation” 〔T32 441a05–06〕 |
| Conclusion of the doorway (end of paragraph 4) | “Through this doorway and this practice, the meditator” 〔T32 441a06〕 … “access jhāna comes to abide” 〔T32 441a08〕 (the perception of repulsiveness in food is complete) |
The unit boundary agrees with the question-and-answer boundary. It begins with the dispersed-use mode at 440c17 and ends with the inline note completing the perception of repulsiveness in food at 441a09. The following “The base of nothingness and the base of neither-perception-nor-non-perception” 〔T32 441a10〕 begins another paragraph and belongs to the next unit.
Of the four questions, one lacks the graph “question.” The dispersed-use mode reads “How is the food-repulsiveness perception cultivated through dispersed use?” 〔T32 440c17–18〕 without the question marker. The place, flow, and aggregation modes all have it: “Question: How is the perception of repulsiveness in food cultivated through place?” 〔T32 440c23〕; “Question: How is it cultivated through flow?” 〔T32 440c26–27〕; and “Question: How is it cultivated through aggregation?” 〔T32 441a03–04〕. The dispersed-use name also lacks the introductory “through” found in the other three. These two differences remain without regularization.
Complete passage anchor
〔T32, 440c17–441a09〕
II. Terms and Translation
| Term | Use in this passage | Checkable connection |
|---|---|---|
| 濕鮭 | “Mixed with 濕鮭 and softened” 〔T32 440c19〕 | Occurs once in the whole treatise. Four witnesses read 糅 for 軟 (section III). The source does not explain 濕鮭; no identification is supplied. |
| Winnowing basket, mortar, and pestle | “The hand serves as a winnowing basket, the mouth as a mortar, the lips gather, the teeth serve as a pestle, and the tongue turns it over” 〔T32 440c19–21〕 | Five clauses use grain-processing imagery. Three name implements—basket, mortar, pestle—and two name actions—gathering and turning. The five are not made uniform. |
| 涎唾淡血 | “Mixed together with 涎唾淡血” 〔T32 440c21〕 | The graphs run together and their division into items remains unresolved. Four witnesses read 痰 for 淡 (section III). |
| 生熟藏 | “Mixed with impurity, dwelling in 生熟藏” 〔T32 440c24〕 | The sentence division is unresolved: the source does not determine whether a break follows “mixed” or whether “mixed and dwelling” forms one sequence. |
| A hundred kinds of worms | “Eaten by a hundred kinds of worms” 〔T32 440c24–25〕 | The mindfulness-of-body doorway has “eighty thousand kinds of worms” 〔T32 434a24〕. The two counts differ; the source does not reconcile them. |
| Vessels and interstices | “It flows into the vessels, interstices, face, and eyes” 〔T32 440c28–29〕 | 脈腠 occurs once in the whole treatise. No further lexical determination is supplied. |
| Nine openings and ninety-nine thousand pores | “Nine openings, ninety-nine thousand pores, all are filled by the flow” 〔T32 440c29–441a01〕 | “Ninety-nine thousand” occurs three times in the treatise. Whether “nine openings” and “ninety-nine thousand pores” divide into two units is unresolved. |
| Five portions | “This food flows into five portions: one portion is eaten by worms, one is consumed by fire, one supports the body, one becomes urine, and one becomes 體” 〔T32 441a01–02〕 | The five listed portions agree with the stated number. 成體 is not explained and has no critical note; it remains unresolved. |
| One hundred and one bodily parts | “Causes one hundred and one bodily parts to arise” 〔T32 441a04–05〕 | Occurs once in the whole treatise. |
| One hundred and one illnesses and afflictions | “Causes one hundred and one illnesses and afflictions to arise” 〔T32 441a05〕 | Occurs once in the whole treatise. It matches the preceding number while opposing formation to illness. |
| Through repugnance, 自在 mind, becomes undistracted | “Through repugnance, 自在 mind, becomes undistracted” 〔T32 441a07–08〕 | The division and attachment among “through repugnance,” “自在 mind,” and “becomes undistracted” are unexplained and remain unresolved. |
III. Critical Notes and Variant Readings
There are two critical notes in this span. Both are recorded while the text follows the Taishō reading:
| Anchor | Base reading | Variant | Witnesses |
|---|---|---|---|
| 440c19 | 軟 in “mixed with 濕鮭 and softened” | 糅 | 【宋】【元】【明】【宮】 |
| 440c21 | 淡 in 涎唾淡血 | 痰 | 【宋】【元】【明】【宮】 |
Two matters are recorded without decision:
- At 440c19, four witnesses read 糅 for 軟 in “mixed and softened.” Under the witnesses, the graph means mixing and stands beside another graph of similar sense; under the base, the phrase refers to becoming soft. Both are recorded; the base is followed.
- At 440c21, four witnesses read 痰 for 淡 in 涎唾淡血. Under the witnesses the string becomes 涎唾痰血. Under either reading, the division of the entire string into items remains unresolved. Both are recorded; the base is followed.
There are no missing-character hits. There is one inline note: “the perception of repulsiveness in food is complete” at 〔T32 441a09〕. The doorway begins with “Question: What is the perception of repulsiveness in food?” at 〔T32 440b14〕 and spans two units before ending here.
V. Similes and Rhetorical Forms
- Grain-processing simile 〔T32 440c19–21〕: the hand serves as a winnowing basket, the mouth as a mortar, and the teeth as a pestle. The five clauses contain three implements and two actions, and close with “like a dog’s vomit, unfit to be seen” 〔T32 440c21–22〕.
- Three similes descending in sequence 〔T32 440c21–440c28〕: dispersed use is like a dog’s vomit, place like human vomit in an unclean vessel, and flow like wine in a broken cup. The first two use vomit; the third uses wine in a broken cup. The latter two explicitly name vessels, while the first does not. Aggregation gives no simile, substituting the pair of one hundred and one bodily parts and one hundred and one illnesses.
- Five repetitions of “one portion” 〔T32 441a01–02〕: eaten by worms, consumed by fire, supporting the body, becoming urine, and becoming 體. The passage does not rank them as gain or loss. 成體 is unexplained and has no adjudicating variant. The later statement “this flowing food forms the body, head-hair, body-hair, nails, and so forth” 〔T32 441a04〕 is not used to decide the earlier expression.
- Formation and breakdown opposed 〔T32 441a04–05〕: “this flowing food forms the body, head-hair, body-hair, nails, and so forth, causing one hundred and one bodily parts to arise” 〔T32 441a04–05〕 stands against “if it does not become a flow, it causes one hundred and one illnesses and afflictions to arise” 〔T32 441a05〕. The same number occurs once in each clause, one for formation and one for illness.
VI. Cross-References Within the Chapter
- Backward: the five-mode heading—procurement, dispersed use, place, flow, and aggregation—at 〔T32 440b26–27〕; the close of procurement, “in this way the food-repulsiveness perception is cultivated through procurement” 〔T32 440c17〕; and the procurement simile “like dog food” 〔T32 440c15–16〕. The present passage uses a dog simile again at 〔T32 440c21–22〕.
- Forward: “The base of nothingness and the base of neither-perception-nor-non-perception are as taught in the kasiṇa doorway of the first ground” 〔T32 441a10–11〕 follows completion of the perception of repulsiveness in food, and the chapter conclusion comes immediately after it.
- Elsewhere in this fascicle: “eighty thousand kinds of worms” in the mindfulness-of-body doorway 〔T32 434a24〕 differs from “a hundred kinds of worms” here 〔T32 440c24〕. The treatise does not reconcile the numbers.
VII. Transmission
This edition takes no position here on questions concerning the author, translator, or textual transmission.
Shi Huijing · Waken · The Path of Freedom · The Perception of Repulsiveness in Food: Dispersed Use through Aggregation · Apparatus · Summer 2026