清淨道論 食厭想Visuddhimagga · Perception of Repulsiveness in Food
十個鏡頭跟拍一餐飯：清晨捨下如珍珠堆之塔、踏過屍臭之路（由往）；陷泥沒腿、白眼與「去吧，禿頭的」（由求）；入口一剎那，下齒作臼、上齒作杵、舌作手——越出眼之範圍，色香形俱隱（由受用）；身內四處、幾歲的人就是幾年未洗的糞坑（由處、由藏）；身火沸煮不出金銀、只出糞尿（由未熟、由已熟、由果）；一門入九門出，食時眾人相伴、排時獨自藏躲（由流出、由塗）。
古師四偈同一個結構：昨與今的落差。一夜之隔，盛宴成穢——時間是食厭想最好的老師。
此業處只到近行：段食是自性法，甚深故不安止。但果的鏈條極長：心於味之渴愛退卻，如度曠野者食子肉，只為度脫不為滋味；由遍知一食而遍知五欲之貪、遍知色蘊。食是貪最日常的入口，也就是遍知最方便的下手處。
它不教人厭食——它把「吃」這件被習慣蒙住的事，放慢重看。
Ten shots follow a meal. At dawn a bhikkhu leaves the stūpa like a heap of pearls and walks a road of stinking carcasses (by going). He sinks calf-deep in mud and meets cold looks and “Go away, baldhead!” (by seeking). In the mouth, lower teeth become mortar, upper teeth pestle, and tongue hand; once it passes beyond sight, color, odor, and shape vanish (by use). Inside are four places and a cesspit as many years unwashed as the person is old (by abode and storage). Bodily fire boils but yields no gold or silver, only excrement and urine (undigested, digested, and fruit). It enters through one door and exits through nine, attended by companions when eaten but discharged alone and in hiding (outflow and smearing).
The four verses of the Ancients share one structure: the difference between yesterday and today. One night turns a feast into filth. Time is the best teacher of perception of repulsiveness in food.
This meditation subject reaches access alone: physical nutriment is an intrinsic-nature dhamma, profound and therefore not an object of absorption. Yet its chain of fruits is long. The mind turns away from craving for flavor, like one crossing a wilderness who eats a son’s flesh only to get across, not for taste; from full understanding of one food comes full understanding of sensual craving and the form aggregate. Food is craving’s most ordinary entrance, and therefore the most accessible place to begin full understanding.
It does not teach disgust with food. It slows down and re-views the act of eating that habit has hidden.
本單元白話為本編自巴利原典之譯疏（tr. mine）；底本事項詳本單元考據。
§1 四食之辨與十行相之目 〔CSCD §294〕
十一、定釋
修食厭想之論
如今，在諸無色之後所提示的「一想」——食厭想之修習的解釋就到了。其中，由於它帶來〔自己的果〕，所以是「食」。它有四種：段食¹、觸食、意思食、識食。
那麼，這裡哪一種帶來什麼呢？段食帶來以食素為第八的色²。觸食帶來三受。意思食帶來三有中的結生。識食於結生剎那帶來名色。
在它們之中，於段食有欣求之怖，於觸食有近就之怖，於意思食有生起之怖，於識食有結生之怖。而在這樣有怖的它們之中，段食應當以子肉之喻³來顯示，觸食以剝皮之牛之喻，意思食以火炭之坑之喻，識食則以百槍之喻。而在這四食之中，這裡所意指的「食」，唯是分為所食、所飲、所嚼、所嘗的段食。於那食上，依取厭逆之相而生起的想，就是「食厭想」。
想要修習那食厭想的人，應當受取業處，於所受取的連一句也不遺漏，到僻靜處獨處退隱，就分為所食、所飲、所嚼、所嘗的段食，以十種行相省察其厭逆性。就是：由往、由求、由受用、由處、由藏、由未熟、由已熟、由果、由流出、由塗。
§2 一・由往 〔CSCD §295〕
其中，「由往」是說：在這樣有大威力的教法中出家的人，整夜誦習佛語或者作沙門法，一早起來，作塔之庭與菩提樹之庭⁴的義務，備置飲水與用水，掃淨僧房，料理身體，然後升座，二十次三十次地作意業處；起身取了鉢與衣，捨下那沒有人眾雜沓、有遠離之樂、具足蔭與水、清淨、清涼、地處可愛的苦行之林，也不顧念聖之遠離之樂，就像野干趣向塚間一般，為了食物而趣向村落——非這樣走去不可。
而這樣走的時候，從下床或下椅開始，就得踩上那滿是足塵與壁虎糞等等的敷具。其次，有時因為被鼠糞、蝙蝠糞等等所汙，比室內更厭逆的前廊也得看見。其次，因為被梟與鴿等等的糞所塗，比上層更厭逆的下層〔也得看見〕。其次，因為時時被風所吹來的陳草敗葉、被生病沙彌的尿、糞、唾、涕，以及雨季的水與泥等等所染污，比下層更厭逆的僧房〔也得看見〕。比僧房更厭逆的寺內之巷，也得看見。
而依次禮拜了菩提樹與塔以後，站在尋思之壇上，卻連如珍珠堆一般的塔、如孔雀尾羽之束一般悅意的菩提樹、如天宮成就一般光輝的座臥處都不回顧一眼，心想「如此可愛的地方竟要拋在背後，為了食物之故而非走不可了」，就這樣出發踏上往村之路——於是有株杌與棘刺的路，以及被水勢沖壞而高低不平的路，也都得看見。
其次，像遮覆癰一般著下衣，像綁縛瘡布一般結腰帶，像遮覆骨之結合一般披上衣，像取出藥器一般取出鉢，走到村門附近時，象屍、馬屍、牛屍、水牛屍、人屍、蛇屍、犬屍等等也都得看見。而且不只是得看見，它們那衝擊鼻子的臭味，也非忍受不可。其次，站在村門，為了避開猛象、惡馬等等的危難，還得察看村中的諸巷。
這樣，從敷具開始、以種種屍為終的這些厭逆之物，都為了食物之故而非踐踏、非看見、非嗅到不可。「唉呀，朋友，食真是厭逆啊！」——應當這樣由往而省察其厭逆性。
§3 二・由求 〔CSCD §296〕
怎樣是由求呢？這樣忍受了往之厭逆而進入村落以後，還得披著僧伽梨⁵，像手持缽器的貧人一般，依家的次第在村中諸街上行走。在那裡，雨季時每一處所踏，雙腳都陷進水泥裡，直沒到腿肚；一隻手得拿著鉢，一隻手得提起衣。暑季時，得帶著被風勢揚起的塵土與草屑撒滿全身的身體而行。走到這家那家的門口，混雜著洗魚水、洗肉水、洗米水、唾、涕與犬糞豬糞等等，蟲聚雜亂、青蠅環繞的污水之溝與穢水之處，都得看見，甚至還得踩上去。那些蠅從那裡飛起，就停在僧伽梨上、鉢上、頭上。
而進了人家，有人給，有人不給。給的人裡，有些人給的是昨天煮的飯、陳舊的嚼食，或者腐酪之餅等等。不給的人裡，有些人說「尊者，請往別處去」；有些人卻像沒看見一樣默不作聲；有些人把臉轉開；有些人則以「去吧，禿頭的！」之類的粗語相待。這樣像貧人一般在村中行乞以後，才能出來。
這樣，從進村開始直到出村為止，水泥等等厭逆之物都為了食物之故而非踐踏、非看見、非忍受不可。「唉呀，朋友，食真是厭逆啊！」——應當這樣由求而省察其厭逆性。
§4 三・由受用 〔CSCD §297〕
怎樣是由受用呢？而這樣求得了食，在村外舒適之處安坐下來，只要還沒有把手伸進去，見到那樣居尊位的比丘或者有慚的人，還能夠請他一同受用。可是一旦因為想吃而把手伸了進去，再說「請用吧」，就會覺得羞愧了。而把手伸進去揉搓的時候，汗順著五指流下，把乾硬的飯也弄濕而變軟。
接著，那食僅僅被揉搓就已壞了美觀；把它摶成一團放進口中，下齒就作臼之事，上齒作杵之事，舌作手之事。在那裡，它就像犬槽中的犬食團一般被齒杵搗碎，被舌翻轉；舌尖上稀薄清澄的唾塗污它，從舌中間起濃稠的唾塗污它，齒木所不及之處的齒垢也塗污它。它這樣被碎、被塗，就在那一剎那，色、香、形的殊勝都已隱沒，如同犬槽中的犬吐一般，到達了極可厭之性。即使成了這個樣子，由於已經越出眼的範圍，還是非吞下去不可——應當這樣由受用而省察其厭逆性。
§5 四・由處與五・由藏 〔CSCD §298–299〕
怎樣是由處呢？而它這樣被受用而進入內部時——因為即使是諸佛、諸辟支佛與轉輪王，於膽之處、痰之處、膿之處、血之處這四處之中也總有其一，而薄福的人則四處俱有——所以，膽之處偏多的人，〔他的食〕就像塗了濃稠的摩頭迦油⁶一般極可厭；痰之處偏多的人，就像塗了龍力葉之汁一般；膿之處偏多的人，就像塗了腐酪漿一般；血之處偏多的人，就像塗了染料一般極可厭。應當這樣由處而省察其厭逆性。
怎樣是由藏呢？它被這四處中的某一處所塗，進入腹內，卻既不是藏在金器中，也不是藏在摩尼器、銀器等等之中。若是被十歲的人所吞，就住在如十年未洗的糞坑一般的地方；若是被二十歲、三十、四十、五十、六十、七十、八十、九十歲的人所吞，若是被一百歲的人所吞，就住在如一百年未洗的糞坑一般的地方。應當這樣由藏而省察其厭逆性。
§6 六・由未熟・七・由已熟・八・由果 〔CSCD §300–302〕
怎樣是由未熟呢？而這食藏在這樣的地方，只要還沒有熟，就一直留在那如上所說、極其闇黑、有種種屍臭所薰之風流行、臭穢可厭的地方裡：猶如暑時被非時之雲所雨，落在旃陀羅⁷村門之坑中的草、葉、席的碎片與蛇屍、犬屍、人屍等等，被日光所炙而遍布泡沫地留在那裡一樣；同樣地，今天的、昨天的以至前天所吞下的，全都合為一體，被痰膜所裹，因身火之熱而沸煮，由此所生的泡沫遍布其上，到達了極可厭之性而留在那裡。應當這樣由未熟而省察其厭逆性。
怎樣是由已熟呢？它被那身火所熟，卻不像金、銀等礦那樣成為金、銀等之性；而是一面放出泡沫，一面如同在磨石上磨細而納入筒中的黃土一般，成為糞之性而充滿熟藏⁸，成為尿之性而充滿尿袋。應當這樣由已熟而省察其厭逆性。
怎樣是由果呢？而它若正確地遍熟，就生出髮、毛、爪、齒等等種種不淨之物；若不正確地遍熟，就生出疥、癢、疱、癩、白癩、癆、咳、下痢等等百種病。這就是它的果。應當這樣由果而省察其厭逆性。
§7 九・由流出與十・由塗 〔CSCD §303–304〕
怎樣是由流出呢？而它被吞下時由一門而入，流出時卻依「由眼而眼垢，由耳而耳垢」等等的方式，由許多門而流出。而且吞下的時候，它是有大眷屬陪伴著被吞下的；流出的時候，它成了糞尿等等之性，卻只由一個人獨自排出。第一天受用它的時候，人是歡欣鼓舞、興高采烈、生起喜與悅⁹的；第二天排出它的時候，卻掩著鼻、蹙著口，滿心厭惡而失色。而且第一天吞下它的時候是染著、貪求、耽溺、迷醉的；到了第二天，只因為經過一夜的存放，就離了染而苦惱、羞恥、厭惡地把它排出。所以古師¹⁰們說——
飯、飲、嚼食與貴重的餐食， 由一門而入，由九門而流出。
飯、飲、嚼食與貴重的餐食， 食時有眾人相伴，排出時卻要藏躲。
飯、飲、嚼食與貴重的餐食， 食時滿心歡喜，排出時卻嫌厭惡。
飯、飲、嚼食與貴重的餐食， 只經一夜的存放，一切都成腐臭。
應當這樣由流出而省察其厭逆性。
怎樣是由塗呢？而它在受用的時候就塗污了手、脣、舌、齶。那些地方被它所塗而成為厭逆，即使洗過了，為了除去其臭還得一再地洗。被受用了以後，猶如煮飯時糠、碎米、粃等等上溢而塗污鍋口、鍋緣與鍋蓋一般；同樣地，它被遍及全身的身火沸騰起沫地煮著，往上溢出，就以齒垢之性塗污牙齒，以唾、痰等等之性塗污舌、齶等處，以眼垢、耳垢、涕、尿、糞等等之性塗污眼、耳、鼻與下道等處。被它所塗的這些門，即使天天洗滌，也既不清淨，也不悅意。其中有些洗過之後，手還得再用水洗一次；有些洗過之後，還得用牛糞、用土、用香粉洗上兩三次，其厭逆才消除。應當這樣由塗而省察其厭逆性。
§8 修習之成與其果 〔CSCD §305〕
他這樣以十種行相省察其厭逆性，以思與尋反覆推擊，段食就依厭逆之相而明顯起來。他就一再地習行、修習、多作那相。他這樣作的時候，諸蓋就被鎮伏。而由於段食是自性法而甚深，心不到達安止，唯以近行定¹¹而得定。而這裡，依取厭逆之相，是「想」明顯起來；所以這個業處就得到「食厭想」這個名稱。
而勤修這食厭想的比丘，他的心於味之渴愛上退卻、萎縮、轉離。他如同欲度曠野的人吃子肉一般，離了憍而受食，唯是為了度脫苦。於是他不甚艱難地，由遍知段食之門，五欲功德的貪就被遍知；他由遍知五欲功德之門而遍知色蘊。而依未熟等等的厭逆性，他的身至念¹²之修習也得以圓滿，並且成為行於不淨想¹³之隨順之道的人。而依這行道，即使不能在現法之中成就以不死為終，也會以善趣為趣。
這就是食厭想之修習的廣說。
註
¹ 段食（kabaḷīkārāhāra）：摶為團而受用之物質之食；四食之第一。本篇十行相之所觀唯是此食，其餘三食唯出其名。
² 食素第八之色（ojaṭṭhamakaṃ rūpaṃ）：以食素為第八的色聚——地、水、火、風四大種與色、香、味、食素合為八法，是段食所直接引生者。
³ 子肉之喻等四喻（puttamaṃsūpama 等）：世尊為四食所立之四喻——段食如荒野中不得已而食子肉，觸食如被剝皮之牛，意思食如火炭之坑，識食如百槍所刺。本論唯舉其喻之名而不引其文；其文在相應部之經。
⁴ 塔之庭與菩提樹之庭（cetiyaṅgaṇa・bodhiyaṅgaṇa）：寺中舍利塔與菩提樹周圍之庭地；晨起灑掃、供養其地為比丘之日課。
⁵ 僧伽梨（saṅghāṭi）：三衣之中的重衣，入村乞食時所披。
⁶ 摩頭迦油・龍力葉之汁（madhukatela・nāgabalapaṇṇarasa）：二者皆印度所產草木之油與汁，色濃而黏膩；本篇以之喻膽之處與痰之處所塗之食。
⁷ 旃陀羅（caṇḍāla）：古印度社會四姓之外的一類人，其村門外之坑為棄置死屍穢物之處。
⁸ 熟藏（pakkāsaya）：腹中盛受已熟之食之處；與盛受未熟之食之生藏相對。
⁹ 喜與悅（pīti・somanassa）：前者為身心之踊躍，後者為心之樂受。本書於受之五分之列亦以「悅」當 somanassa，與身之樂受之「樂」分立。
¹⁰ 古師（Porāṇā）：本論所引先代阿闍梨之通稱；本篇所引為其四偈。
¹¹ 近行定（upacāra-samādhi）：諸蓋已伏而尚未入安止之一級定；安止定（appanā-samādhi）則心全然入於所緣而不動。本業處以段食之自性法為所緣，故唯至近行而不至安止。
¹² 身至念（kāyagatāsati）：於三十二身分作厭逆之作意；其修習在本書第 8 品〈隨念業處〉。
¹³ 不淨想（asubhasaññā）：於膨脹等十不淨之修；其開演在本書第 6 品〈不淨業處〉。
The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.
§1 The Four Nutriments and the List of Ten Modes 〔CSCD §294〕
Eleven: Exposition of Concentration
Discussion of the Development of Perception of Repulsiveness in Food
Now, after the immaterial states, the explanation has reached the development of the “one perception” that was announced: perception of repulsiveness in food. Here, because it brings about [its own result], it is “nutriment.” It is fourfold: physical nutriment¹, contact as nutriment, volition as nutriment, and consciousness as nutriment.
What, then, does each bring about here? Physical nutriment brings about materiality with nutritive essence as the eighth constituent.² Contact as nutriment brings about the three feelings. Volition as nutriment brings about rebirth-linking in the three kinds of becoming. Consciousness as nutriment brings about name-and-form at the moment of rebirth-linking.
Among them, with physical nutriment there is the danger of longing; with contact as nutriment, the danger of approach; with volition as nutriment, the danger of arising; and with consciousness as nutriment, the danger of rebirth-linking. Among these four, each fraught with danger, physical nutriment should be illustrated by the simile of a son’s flesh,³ contact as nutriment by the simile of the flayed cow, volition as nutriment by the simile of the pit of glowing coals, and consciousness as nutriment by the simile of the hundred spears. Yet of these four nutriments, the “food” intended here is physical nutriment alone, divided into what is eaten, drunk, chewed, and tasted. The perception that arises with respect to that food by apprehending the aspect of repulsiveness is “perception of repulsiveness in food.”
One who wishes to develop this perception of repulsiveness in food should receive the meditation subject, omit not even a single sentence of what was received, go to a secluded place, dwell alone in retreat, and examine the repulsiveness of physical nutriment—divided into what is eaten, drunk, chewed, and tasted—by ten modes. These are: by going, by seeking, by use, by abode, by storage, by what is undigested, by what is digested, by fruit, by outflow, and by smearing.
§2 One: By Going 〔CSCD §295〕
Here, “by going” means this. One who has gone forth in a teaching of such great power spends the whole night reciting the Buddha’s word or practicing the ascetic’s practice. Rising early, he performs his duties in the stūpa courtyard and the Bodhi-tree courtyard,⁴ sets out drinking water and water for washing, sweeps the dwelling clean, tends to his body, then takes his seat and attends to the meditation subject twenty or thirty times. He rises, takes his bowl and robe, and leaves behind that austere forest, free of crowded people, delightful in seclusion, furnished with shade and water, pure, cool, and lovely in terrain. Without regard even for the noble delight of seclusion, like a jackal heading toward the charnel ground, he must head toward the village for food—there is no avoiding the journey.
As he goes, beginning with getting down from his bed or chair, he has to step upon bedding covered in foot dust, gecko droppings, and the like. Next, he sometimes has to see a porch fouled by rat and bat droppings and more repulsive than the interior. Next comes the lower story, daubed with the droppings of owls, pigeons, and the like and more repulsive than the upper story. Next comes the monastery dwelling, more repulsive than the lower story, soiled by old grass and decaying leaves constantly blown in by the wind, by the urine, feces, saliva, and snot of sick novices, and by rainwater, mud, and the like during the rainy season. He also has to see the lanes within the monastery, more repulsive than the dwelling.
Then, after paying homage in turn to the Bodhi tree and the stūpa, he stands on the reflection platform. Yet he does not look back even once at the stūpa like a heap of pearls, the pleasing Bodhi tree like a bundle of peacock-tail feathers, or the radiant lodgings like a celestial palace brought to perfection. Thinking, “Such a lovely place must be left behind; for the sake of food, I cannot but go,” he sets out upon the road to the village. There he has to see roads with stumps and thorns and roads washed out by water, uneven and broken.
Next, he puts on his lower robe as though covering a boil, fastens his belt as though binding a cloth over a sore, puts on his upper robe as though covering a framework of bones, and takes out his bowl as though taking out a medicine vessel. On reaching the vicinity of the village gate, he has to see the carcasses of elephants, horses, cattle, buffaloes, humans, snakes, dogs, and the like. Nor does he merely have to see them: he must endure the stench that strikes his nose. Then, standing at the village gate, he must inspect the village lanes to avoid the dangers of fierce elephants, vicious horses, and the like.
Thus, for the sake of food, he cannot avoid stepping upon, seeing, and smelling all these repulsive things, beginning with the bedding and ending with the various carcasses. “Alas, friend, how repulsive food is!” In this way its repulsiveness should be examined by going.
§3 Two: By Seeking 〔CSCD §296〕
How is it “by seeking”? After enduring the repulsiveness of going and entering the village in this way, he must still put on his outer robe⁵ and walk along the village streets from house to house, like a poor man holding a bowl. There, in the rainy season, wherever he steps both feet sink into water and mud as far as the calves; he has to carry the bowl in one hand and lift his robe with the other. In the hot season, he must walk with his body covered in dust and bits of grass raised by the force of the wind. At the doors of one house after another he has to see—and even step upon—drains and cesspools in which water used to wash fish, meat, and rice is mixed with saliva, snot, dog feces, pig feces, and the like, swarming with worms and circled by bluebottle flies. The flies rise from there and settle on his outer robe, bowl, and head.
Once he enters a household, some give and some do not. Of those who give, some offer rice cooked the day before, stale chewable food, or cakes made from sour curds. Of those who do not give, some say, “Venerable sir, please go elsewhere”; some remain silent as if they had not seen him; some turn their faces away; and some meet him with coarse words such as, “Go away, baldhead!” Only after begging through the village like a poor man can he leave it.
Thus, beginning with entering the village and ending with leaving it, for the sake of food he cannot avoid stepping upon, seeing, and enduring repulsive things such as water and mud. “Alas, friend, how repulsive food is!” In this way its repulsiveness should be examined by seeking.
§4 Three: By Use 〔CSCD §297〕
How is it “by use”? Having obtained food in this way, he sits down in a comfortable place outside the village. So long as he has not yet put his hand into it, when he sees a bhikkhu worthy of reverence or a conscientious person, he can invite him to share the meal. But once he has put his hand in because he wants to eat, he would feel embarrassed to say, “Please take some.” As he puts his hand in and kneads the food, sweat runs down his five fingers and moistens and softens even hard, dry rice.
Then the food loses its appearance merely by being kneaded. He forms it into a lump and puts it into his mouth: the lower teeth do the work of a mortar, the upper teeth the work of a pestle, and the tongue the work of a hand. There it is pounded by the tooth-pestles and turned over by the tongue like a lump of dog food in a dog’s trough. Thin, clear saliva from the tip of the tongue soils it; thick saliva rising from the middle of the tongue soils it; and dental grime from places the tooth stick cannot reach soils it. Thus crushed and smeared, in that very instant its distinction of color, odor, and shape disappears. Like a dog’s vomit in a dog’s trough, it reaches a state of extreme repulsiveness. Even after becoming like this, because it has passed beyond the range of vision, it still must be swallowed. In this way its repulsiveness should be examined by use.
§5 Four: By Abode, and Five: By Storage 〔CSCD §298–299〕
How is it “by abode”? When the food, used in this way, enters inside, it is invariably lodged in one of four places—the place of bile, phlegm, pus, or blood—even for Buddhas, paccekabuddhas, and wheel-turning monarchs, while a person of little merit has all four. Thus, in one with an abundance of the place of bile, [the food] becomes extremely repulsive, as though smeared with thick madhuka oil;⁶ in one with an abundance of the place of phlegm, as though smeared with the juice of nāgabala leaves; in one with an abundance of the place of pus, as though smeared with sour-curd whey; and in one with an abundance of the place of blood, as though smeared with dye. In this way its repulsiveness should be examined by abode.
How is it “by storage”? Smeared by one of these four places, it enters the belly, but is stored neither in a gold vessel nor in a jewel, silver, or other such vessel. If swallowed by a ten-year-old, it remains in a place like a cesspit unwashed for ten years. If swallowed by someone twenty, thirty, forty, fifty, sixty, seventy, eighty, or ninety years old—or by someone one hundred years old—it remains in a place like a cesspit unwashed for one hundred years. In this way its repulsiveness should be examined by storage.
§6 Six: By What Is Undigested; Seven: By What Is Digested; Eight: By Fruit 〔CSCD §300–302〕
How is it “by what is undigested”? Stored in such a place, so long as this food is not digested, it remains in the place described above: utterly dark, permeated by air scented with the stench of various carcasses, foul and repulsive. It is like grass, leaves, fragments of matting, and the carcasses of snakes, dogs, humans, and the like that have fallen into a pit at the gate of an outcaste village, been rained upon by an untimely cloud in the hot season, heated by the sun, and remained there covered in foam and bubbles. In just the same way, everything swallowed today, yesterday, and even the day before yesterday combines into one mass, is wrapped in a membrane of phlegm, boils in the heat of the bodily fire, and remains there covered in the foam thereby produced, having reached a state of extreme repulsiveness. In this way its repulsiveness should be examined by what is undigested.
How is it “by what is digested”? Once digested by that bodily fire, it does not become gold, silver, or the like as ores of gold and silver do. Instead, releasing foam as it goes, it becomes excrement and fills the receptacle for digested food, like yellow clay ground fine on a grinding stone and placed in a tube; it becomes urine and fills the bladder. In this way its repulsiveness should be examined by what is digested.
How is it “by fruit”? When it is digested properly, it produces such various unclean things as head hair, body hair, nails, and teeth. When it is not digested properly, it produces a hundred kinds of illness, beginning with ringworm, itching, scabs, leprosy, vitiligo, consumption, cough, and diarrhea. This is its fruit. In this way its repulsiveness should be examined by fruit.
§7 Nine: By Outflow, and Ten: By Smearing 〔CSCD §303–304〕
How is it “by outflow”? When swallowed, it enters through one door; when flowing out, it flows out through many doors, according to such expressions as “eye grime through the eye, ear grime through the ear,” and so on. When swallowed, moreover, it is swallowed with a great retinue of companions; but when it flows out, having become excrement, urine, and the like, it is discharged by one person alone. On the first day, when consuming it, a person is exultant and elated, and rapture and gladness arise.⁹ On the second day, when discharging it, he covers his nose, grimaces, and loses color in utter disgust. On the first day, when swallowing it, he is lustful, greedy, infatuated, and intoxicated. On the second day, merely because it has been stored for one night, he becomes dispassionate and, distressed, ashamed, and disgusted, discharges it. Therefore the Ancients¹⁰ said:
Rice, drink, chewable food, and costly fare Enter through one door and flow out through nine.
Rice, drink, chewable food, and costly fare Are eaten amid companions but discharged in hiding.
Rice, drink, chewable food, and costly fare Are eaten with a joyful heart but discharged in disgust.
Rice, drink, chewable food, and costly fare, Stored for only a single night, all become putrid.
In this way its repulsiveness should be examined by outflow.
How is it “by smearing”? While being consumed, it smears the hands, lips, tongue, and palate. These places, made repulsive by its smearing, must be washed repeatedly after they have already been washed, in order to remove the smell. After it has been consumed, just as husks, broken grains, bran, and the like overflow while rice is cooking and smear the mouth, rim, and lid of the pot, so too, cooked by the bodily fire pervading the whole body, the food boils and foams, overflows, and smears the teeth in the form of dental grime; the tongue, palate, and other places in the form of saliva, phlegm, and the like; and the eyes, ears, nose, lower passages, and other places in the form of eye grime, ear grime, snot, urine, excrement, and the like. Even when these doors smeared by it are washed every day, they become neither clean nor pleasing. After some of them have been washed, the hand must be washed once more with water. After some have been washed, they must still be washed two or three times with cow dung, earth, and scented powder before their repulsiveness disappears. In this way its repulsiveness should be examined by smearing.
§8 Accomplishment in Development and Its Fruit 〔CSCD §305〕
When, in this way, he examines its repulsiveness by the ten modes, repeatedly striking it with thought and applied thought, physical nutriment becomes manifest to him under the aspect of repulsiveness. He repeatedly practices, develops, and cultivates that sign. As he does so, the hindrances are suppressed. Because physical nutriment is an intrinsic-nature dhamma and profound, the mind does not reach absorption; it becomes concentrated only by access concentration.¹¹ Here it is “perception” that becomes manifest through apprehending the aspect of repulsiveness. Therefore this meditation subject acquires the name “perception of repulsiveness in food.”
For the bhikkhu devoted to developing this perception of repulsiveness in food, the mind recoils, shrinks back, and turns away from craving for flavors. Like a person wishing to cross a wilderness who eats the flesh of his own son, he consumes food without conceit and solely in order to cross over suffering. Then, without great difficulty, through the gateway of fully understanding physical nutriment, craving for the five cords of sensual pleasure is fully understood; and through the gateway of fully understanding the five cords of sensual pleasure, he fully understands the form aggregate. Through repulsiveness in what is undigested and the other modes, his development of mindfulness of the body¹² also reaches fulfillment, and he becomes one who has entered the way conforming to perception of foulness.¹³ Following this mode of progress, even if he does not reach the deathless as his culmination in this very life, his destination will be a good destination.
This is the detailed discussion of the development of perception of repulsiveness in food.
Notes
¹ Physical nutriment (kabaḷīkārāhāra): material food made into morsels and consumed; the first of the four nutriments. Only this nutriment is contemplated through the ten modes in this division; the other three are named but not developed.
² Materiality with nutritive essence as the eighth constituent (ojaṭṭhamakaṃ rūpaṃ): the octad in which nutritive essence is the eighth—earth, water, fire, and air as the four great elements, together with color, odor, flavor, and nutritive essence. This is what physical nutriment directly produces.
³ The simile of a son’s flesh and the other three similes (puttamaṃsūpama, and so forth): four similes established by the Blessed One for the four nutriments—physical nutriment is like being compelled to eat a son’s flesh in the wilderness; contact as nutriment is like a flayed cow; volition as nutriment is like a pit of glowing coals; consciousness as nutriment is like being pierced by a hundred spears. The treatise gives only the names of the similes, not their passages; the passages occur in a discourse in the Saṃyutta Nikāya.
⁴ The stūpa courtyard and the Bodhi-tree courtyard (cetiyaṅgaṇa・bodhiyaṅgaṇa): the grounds around the relic stūpa and Bodhi tree within a monastery. Sweeping, sprinkling, and tending these grounds at dawn are among a bhikkhu’s daily duties.
⁵ Outer robe (saṅghāṭi): the heavy robe among the three robes, worn when entering a village for alms.
⁶ Madhuka oil and juice of nāgabala leaves (madhukatela・nāgabalapaṇṇarasa): oil and juice from two Indian plants, both thick and viscous in color; this division uses them to illustrate food smeared by the place of bile and the place of phlegm.
⁷ Outcaste (caṇḍāla): a class outside the four social classes of ancient India; the pit outside the gate of their village was a place for discarding carcasses and filth.
⁸ Receptacle for digested food (pakkāsaya): the place in the abdomen that contains digested food, as opposed to the receptacle for undigested food.
⁹ Rapture and gladness (pīti・somanassa): the former is an exhilaration of body and mind; the latter is a pleasant mental feeling. In its fivefold classification of feeling, this work likewise uses “gladness” for somanassa, distinguishing it from “pleasure,” the pleasant bodily feeling.
¹⁰ The Ancients (Porāṇā): the general designation in this treatise for teachers of earlier generations; the four verses cited here are theirs.
¹¹ Access concentration (upacāra-samādhi): the level of concentration at which the hindrances have been suppressed but the mind has not yet entered absorption. In absorption concentration (appanā-samādhi), the mind enters its object completely and remains unwavering. Because the object of this meditation subject—physical nutriment—is an intrinsic-nature dhamma, it reaches only access and not absorption.
¹² Mindfulness of the body (kāyagatāsati): attending to the thirty-two parts of the body as repulsive; its development is treated in Chapter 8, “Recollection Meditation Subjects.”
¹³ Perception of foulness (asubhasaññā): development of the ten kinds of foulness beginning with the bloated; it is set forth in Chapter 6, “Foulness Meditation Subjects.”
十個鏡頭跟拍一餐飯：從清晨出寮到次日排出——不是教人厭世，是把「吃」看到如實
大局 — 一想之修
四十業處走到「一想」：食厭想。先辨四食（段、觸、意思、識——各有其怖、各有其喻），鎖定所觀唯是段食（§1），然後十行相逐一開演：由往、由求、由受用、由處、由藏、由未熟、由已熟、由果、由流出、由塗（§2–§7）——實際是十個鏡頭跟拍一餐飯的全程：出寮、入村、入口、入腹、過夜、出身。末節收其果：唯至近行、名繫於想、由一食而遍知五欲乃至色蘊（§8）。本單元文字之寫實與第 16 品入胎七源同一家法：不迴避、不美化，把日常最熟的事還原成可觀之境。〔所見〕
§01 四食之辨與十行相之目 → 白話 §1
食以「帶來」為義，四種：段食帶來以食素為第八的色、觸食帶來三受、意思食帶來三有中的結生、識食於結生剎那帶來名色。四怖：欣求之怖、近就之怖、生起之怖、結生之怖；四喻：子肉、剝皮之牛、火炭之坑、百槍。此處所觀唯段食（所食所飲所嚼所嘗）；於彼依取厭逆之相而生之想即食厭想。修者受業處、獨處退隱，以十行相省察其厭逆性（白話 §1）。〔讀法〕四食四喻是一張深遠的表（觸食如剝皮之牛——受觸即痛；識食如百槍——結生即創），但論主立刻收窄：本業處只做段食——從最粗、最日常的那一種下手。
§02 一・由往 → 白話 §2
清晨誦習作務、二三十次作意業處之後，比丘得捨下有遠離之樂的苦行之林，「像野干趣向塚間一般」為食趣向村落：踩過滿是足塵壁虎糞的敷具、看過鼠糞蝙蝠糞之前廊、梟鴿之糞的下層、病沙彌之尿糞唾涕與雨水泥濘的僧房、寺內之巷；禮塔禮菩提樹後不回顧如珍珠堆之塔、如孔雀尾之菩提樹，踏上有株杌棘刺、被水沖壞的路；著衣如覆癰、結帶如綁瘡、披衣如覆骨、取鉢如取藥器；村門附近象屍馬屍牛屍水牛屍人屍蛇屍犬屍——非看見不可、其臭非忍受不可。「唉呀，朋友，食真是厭逆啊！」（白話 §2）〔讀法〕第一鏡頭的力量在對比蒙太奇：珍珠堆之塔在背後、屍臭之路在前方——為了一餐飯。四個「像」字（覆癰、綁瘡、覆骨、藥器）順手把衣鉢也還原成醫療器材：身是病，食是藥，這是佛門受食觀的底色。
§03 二・由求 → 白話 §3
入村：披僧伽梨如持鉢之貧人、依家次第而行；雨季雙腳陷泥直沒腿肚、暑季塵土草屑滿身；家家門口洗魚水洗肉水唾涕犬糞豬糞混雜、蟲聚青蠅環繞之溝——非看見、甚至非踩上不可，蠅自彼飛起停在僧伽梨上鉢上頭上。入了人家：有人給陳飯腐餅，有人說請往別處、有人裝作沒看見、有人把臉轉開、有人粗語「去吧，禿頭的」——像貧人一般行乞而出（白話 §3）。〔讀法〕這一鏡頭誠實得罕見：乞食不只髒，還傷尊嚴——論主把白眼與粗語都記進厭逆的帳。由求之厭不在食物本身，在「求」這個姿勢的全部代價。
§04 三・由受用 → 白話 §4
村外安坐：手還沒伸進去時，見尊位比丘或有慚之人還能請其同食；一旦伸手入鉢，再說「請用」就羞愧了。揉搓時汗順五指流下、濕軟乾飯；摶團入口——下齒作臼、上齒作杵、舌作手，如犬槽中的犬食團被搗被翻，三處之唾與齒垢塗污之；才一剎那，色香形之殊勝俱隱，如犬槽之犬吐——而已越出眼之範圍，非吞下不可（白話 §4）。〔讀法〕「臼、杵、手」三字把口腔還原成一台粉碎機；「越出眼之範圍」一語尤其鋒利——同一團食，看得見時是美食，看不見了就只剩吞嚥：食物之美，原來大半住在眼睛裡。
§05 四・由處與五・由藏 → 白話 §5
由處：食入內部，依膽、痰、膿、血四處之偏多而各如塗摩頭迦油、龍力葉之汁、腐酪漿、染料——諸佛辟支佛轉輪王四處亦有其一，薄福者四處俱有。由藏：不藏於金器摩尼器銀器，十歲人吞之則住如十年未洗之糞坑，乃至百歲人吞之住如百年未洗之糞坑（白話 §5）。〔讀法〕「諸佛亦有其一」一句最可玩味：厭逆性不是罪人的專利，是身的構造——連佛身也不例外；差別只在薄福者四處俱全。糞坑以歲數計年，是把「藏」的厭逆與此身的年齡綁在一起：你幾歲，那個坑就幾年沒洗。
§06 六・由未熟・七・由已熟・八・由果 → 白話 §6
未熟：今日昨日前日所吞合為一體、痰膜所裹、身火沸煮、泡沫遍布——如旃陀羅村門之坑中草葉席片蛇屍犬屍人屍被非時之雨所灌、日光所炙。已熟：不像金銀礦之成金銀，而成糞之性充滿熟藏、尿之性充滿尿袋——如磨細納筒之黃土。果：正確遍熟則生髮毛爪齒等種種不淨；不正確遍熟則生疥癢疱癩白癩癆咳下痢等百種病（白話 §6）。〔讀法〕「不像金銀礦」是一記反問：礦石入爐能出金，食入身火只出糞尿——消化不是提煉，是降解。果之一目更把身體的「產出」全數記帳：好結果是指甲頭髮，壞結果是百病——食的下游沒有一樣可誇。
§07 九・由流出與十・由塗 → 白話 §7
流出：入時一門、出時多門（由眼而眼垢、由耳而耳垢……）；入時有大眷屬相伴、出時獨自排出；第一天歡欣鼓舞生喜與悅、第二天掩鼻蹙口滿心厭惡——古師四偈：一門入九門出、食時眾伴排時藏躲、食時歡喜排時嫌惡、一夜存放一切腐臭。塗：受用時塗手脣舌齶、須一再洗；受用後如煮飯上溢塗污鍋口鍋緣鍋蓋——齒垢、唾痰、眼垢耳垢涕尿糞塗污諸門，天天洗滌不淨不悅，有些處還得以牛糞、土、香粉洗兩三次（白話 §7）。〔讀法〕古師四偈是十行相的民謠版，四句皆同一結構：昨與今的落差。一夜之隔，同一物從盛宴變成要藏躲的穢——時間是食厭想最好的老師。
§08 修習之成與其果 → 白話 §8
十行相省察、思尋推擊，段食依厭逆之相明顯；習行修習多作，諸蓋鎮伏——而段食是自性法而甚深，心不到達安止，唯以近行定得定；依取厭逆之相而想明顯，故名食厭想。其果：心於味之渴愛退卻萎縮轉離，如度曠野者食子肉，離憍受食、唯為度苦；由遍知段食而遍知五欲之貪、由遍知五欲而遍知色蘊；身至念之修習亦得圓滿、成行於不淨想隨順之道者；縱不能現法得不死，亦以善趣為趣（白話 §8）。〔讀法〕收筆三事：一、此業處只到近行——所緣是自性法（真實法而非概念），深故不安止，與十遍之至安止成對照；二、命名之由在「想」——十行相養出來的是一個看的角度；三、果的鏈條驚人地長：一餐飯看透了，五欲、色蘊、身至念、不淨想全被帶動——食是貪最日常的入口，也就是遍知最方便的下手處。〔所見〕
給一般讀者
這一單元最容易被誤讀成「教人厭食」。它不是。十個鏡頭做的是把「吃」這件被習慣蒙住的事放慢重看：出門的代價、乞求的姿勢、入口那一剎那色香形的消失、身內的四處與糞坑、一夜之後的落差。目的寫在最後一節：心於味之渴愛退卻——像度曠野的人吃子肉，只為度脫，不為滋味。日常可用的一格是「由受用」：下一餐，注意食物越出視線的那一刻——美味住在眼睛裡的成分，比想像的多。四界分別接續：把這個吃飯的身，拆成地水火風——下一單元。
想讀本單元全文：白話 §1–§8 即四食四怖四喻、十行相逐相全文（往・求・受用・處・藏・未熟・已熟・果・流出・塗）、古師四偈、唯至近行之判與修習之果的全段逐段全譯。
Ten shots follow a meal from leaving the dwelling at dawn to discharge the next day—not to teach disgust with life, but to see “eating” as it actually is
The Big Picture — Development of the One Perception
The forty meditation subjects have reached the “one perception”: perception of repulsiveness in food. The text first distinguishes the four nutriments—physical nutriment, contact, volition, and consciousness, each with its danger and simile—and fixes the contemplated object as physical nutriment alone (vernacular §1). It then unfolds the ten modes one by one: by going, seeking, use, abode, storage, what is undigested, what is digested, fruit, outflow, and smearing (vernacular §§2–7). In effect, these are ten shots following a meal through its whole course: leaving the dwelling, entering the village, entering the mouth and belly, passing the night, and leaving the body. The last section gathers its result: it reaches access alone; its name is tied to perception; and full understanding proceeds from one food to the five cords of sensual pleasure and then to the form aggregate (vernacular §8). This unit’s realism belongs to the same method as the seven sources of gestation in Chapter 16: it neither averts its gaze nor beautifies, but restores the most familiar everyday act as a field that can be contemplated. 〔Observation〕
§01 The Four Nutriments and the List of Ten Modes → Vernacular §1
“Nutriment” is so called because it brings about: physical nutriment brings about materiality with nutritive essence as the eighth constituent; contact brings about the three feelings; volition brings about rebirth-linking in the three kinds of becoming; and consciousness brings about name-and-form at the moment of rebirth-linking. The four dangers are longing, approach, arising, and rebirth-linking; the four similes are a son’s flesh, the flayed cow, the pit of glowing coals, and the hundred spears. Here the object contemplated is physical nutriment alone—what is eaten, drunk, chewed, and tasted. The perception that arises by apprehending the aspect of repulsiveness in it is perception of repulsiveness in food. The meditator receives the meditation subject, retires alone, and examines its repulsiveness by ten modes (vernacular §1). 〔Reading〕 The four nutriments and four similes form a far-reaching table—contact like a flayed cow, for every contact hurts; consciousness like a hundred spears, for rebirth-linking itself wounds—but the author immediately narrows the field: this meditation subject works only with physical nutriment. It begins with the coarsest and most ordinary kind.
§02 One: By Going → Vernacular §2
After reciting and doing his duties at dawn and attending to the meditation subject twenty or thirty times, the bhikkhu must leave the austere forest with its delight in seclusion and go toward the village for food “like a jackal heading toward a charnel ground.” He steps across bedding covered in foot dust and gecko droppings; sees porches fouled by rat and bat droppings, lower stories by owl and pigeon droppings, dwellings soiled by the urine, feces, saliva, and snot of sick novices and by rainwater and mud, and monastery lanes; after paying homage to the stūpa and Bodhi tree he does not look back at the stūpa like a heap of pearls or the Bodhi tree like peacock-tail feathers, but enters roads with stumps and thorns, washed out by water; puts on the lower robe like covering a boil, fastens the belt like binding a sore, puts on the upper robe like covering bones, and takes the bowl like taking a medicine vessel; then meets carcasses of elephants, horses, cattle, buffalo, humans, snakes, and dogs near the village gate—the sights cannot be avoided, nor can the stench. “Alas, friend, how repulsive food is!” (vernacular §2) 〔Reading〕 The force of the first shot lies in its contrast montage: behind him stands the stūpa like a heap of pearls; ahead lies a road of stinking carcasses—all for one meal. The four comparisons—covering a boil, binding a sore, covering bones, and taking a medicine vessel—quietly restore robes and bowl to medical equipment: the body is an illness and food is medicine. This is the undertone of the Buddhist reflection on receiving food.
§03 Two: By Seeking → Vernacular §3
Entering the village, he wears the outer robe and walks from house to house like a poor man with a bowl. In the rains both feet sink in mud to the calves; in the hot season dust and grass cover his body. At each doorway lie drains mixed with fish-washing water, meat-washing water, saliva, snot, dog feces, and pig feces, swarming with worms and bluebottle flies. He cannot avoid seeing or even stepping in them, while flies settle on robe, bowl, and head. Inside the houses, some give stale rice or spoiled cakes; some say “Please go elsewhere,” pretend not to see him, turn their faces away, or insult him with “Go away, baldhead!” Only after begging through the village like a poor man can he leave (vernacular §3). 〔Reading〕 This shot is unusually candid: almsgoing is not merely dirty; it also wounds dignity. The author enters every cold look and harsh word in the ledger of repulsiveness. The repulsiveness “by seeking” lies not in the food itself, but in the full cost of the posture of seeking.
§04 Three: By Use → Vernacular §4
Seated outside the village, he can still invite a senior or conscientious bhikkhu to share before putting his hand into the bowl; once he has reached in, the invitation would embarrass him. As he kneads the food, sweat runs down his five fingers and moistens the dry rice. He forms a lump and puts it into his mouth: the lower teeth are a mortar, the upper teeth a pestle, and the tongue a hand. Like dog food in a trough it is pounded and turned, then soiled by saliva from three places and dental grime. In an instant its distinction of color, odor, and shape disappears, like a dog’s vomit in a trough; yet once it has passed beyond the range of vision, it must be swallowed (vernacular §4). 〔Reading〕 “Mortar, pestle, hand” reduces the mouth to a crushing machine. “Passed beyond the range of vision” is sharper still: the same lump is a delicacy while visible, but once unseen there is only swallowing. Much of food’s beauty, it turns out, lives in the eyes.
§05 Four: By Abode, and Five: By Storage → Vernacular §5
By abode: once inside, food is smeared according to the predominance of the places of bile, phlegm, pus, or blood, like madhuka oil, juice of nāgabala leaves, sour-curd whey, or dye. Even Buddhas, paccekabuddhas, and wheel-turning monarchs have one of these four, while those of little merit have them all. By storage: food is stored neither in gold, jewel, nor silver vessels. What a ten-year-old swallows remains as though in a cesspit unwashed for ten years, and what a hundred-year-old swallows as though in one unwashed for a hundred (vernacular §5). 〔Reading〕 “Even Buddhas have one” is the telling sentence: repulsiveness is not the property of sinners but the construction of a body—even a Buddha’s body is no exception; the only difference is that people of little merit have all four places. Dating the cesspit by a person’s age binds the repulsiveness of “storage” to the age of this body: however old you are, that pit has gone unwashed for just as many years.
§06 Six: By What Is Undigested; Seven: By What Is Digested; Eight: By Fruit → Vernacular §6
Undigested: what was swallowed today, yesterday, and the day before merges into one, wrapped in a membrane of phlegm, boiling in the bodily fire, and covered with foam—like grass, leaves, mat fragments, and the carcasses of snakes, dogs, and humans in a pit at the gate of an outcaste village, rained on out of season and scorched by the sun. Digested: unlike gold or silver ore becoming gold or silver, it becomes excrement filling the receptacle for digested food and urine filling the bladder, like finely ground yellow clay put into a tube. Fruit: properly digested, it produces the various foul things beginning with head hair, body hair, nails, and teeth; improperly digested, the hundred illnesses beginning with ringworm, itching, sores, leprosy, vitiligo, consumption, cough, and diarrhea (vernacular §6). 〔Reading〕 “Not like gold or silver ore” presses the question: ore enters the furnace and yields gold; food enters bodily fire and yields only excrement and urine. Digestion is not refinement but degradation. The section on fruit records every product of the body: its good result is nails and hair, its bad result a hundred diseases. There is nothing downstream of food to boast of.
§07 Nine: By Outflow, and Ten: By Smearing → Vernacular §7
Outflow: food enters through one door and leaves through many—eye grime through the eye, ear grime through the ear, and so on. It enters with a great retinue of companions but leaves in solitude. On the first day a person is exultant and rapture and gladness arise; on the second he covers his nose and grimaces in disgust. The four verses of the Ancients say: it enters by one door and exits by nine; companions attend its eating but its discharge is hidden; eating brings joy and discharge disgust; one night’s storage makes everything putrid. Smearing: during consumption it smears hand, lips, tongue, and palate and requires repeated washing; afterward, as bran overflows and smears the rim and lid of a cooking pot, dental grime, saliva, phlegm, eye grime, ear grime, snot, urine, and feces smear the body’s doors. Daily washing leaves them neither clean nor pleasing; some places require cow dung, earth, or scented powder two or three times (vernacular §7). 〔Reading〕 The four verses of the Ancients are a folk-song version of the ten modes; all four share one structure: the difference between yesterday and today. With one night between them, the same object goes from a feast to filth that must be hidden. Time is the best teacher of perception of repulsiveness in food.
§08 Accomplishment in Development and Its Fruit → Vernacular §8
By examining through the ten modes and striking repeatedly with thought and applied thought, physical nutriment becomes manifest under the aspect of repulsiveness; through repeated practice, development, and cultivation the hindrances are suppressed. Yet because physical nutriment is an intrinsic-nature dhamma and profound, the mind does not reach absorption; it becomes concentrated only by access concentration. Because perception becomes manifest through apprehending repulsiveness, the meditation subject is called perception of repulsiveness in food. Its fruit: the mind recoils, shrinks, and turns away from craving for flavors; like one crossing a wilderness who eats a son’s flesh, he consumes without conceit and only to cross suffering. Through full understanding of physical nutriment he fully understands craving for the five cords of sensual pleasure; through the five cords, the form aggregate. Development of mindfulness of the body reaches fulfillment, and he enters the way conforming to perception of foulness. Even if he does not reach the deathless in this life, his destination is a good destination (vernacular §8). 〔Reading〕 Three things close the division. First, the meditation subject reaches only access: its object is an intrinsic-nature dhamma, a real phenomenon rather than a concept, and its profundity prevents absorption; this contrasts with the ten kasiṇas. Second, the name comes from “perception”: the ten modes cultivate a way of seeing. Third, its chain of fruits is remarkably long: seeing through one meal activates the five cords of sensual pleasure, the form aggregate, mindfulness of the body, and perception of foulness. Food is craving’s most ordinary entrance, and therefore the most accessible place to begin full understanding. 〔Observation〕
For the General Reader
This unit is easily misread as teaching aversion to food. It does not. Its ten shots slow down and re-view the act of “eating,” which habit has concealed: the cost of leaving, the posture of asking, the instant color, odor, and shape vanish inside the mouth, the four inner places and the cesspit, the difference after one night. Its purpose is stated in the final section: the mind turns away from craving for flavor—like someone crossing a wilderness who eats a son’s flesh, only to cross over, not for taste. One everyday frame is “by use”: at your next meal, notice the moment the food passes out of sight. More of flavor lives in the eyes than one imagines. The analysis of the four elements follows: it takes this eating body apart into earth, water, fire, and air.
To read this unit in full: vernacular §§1–8 gives the four nutriments, four dangers, and four similes; the complete ten modes—going, seeking, use, abode, storage, undigested, digested, fruit, outflow, and smearing; the four verses of the Ancients; the determination that the practice reaches access alone; and the fruits of development, all translated paragraph by paragraph.
考據Apparatus
一、科判定位
譯底 本單元之譯底＝CSCD（內用不上站）。本層一切巴利逐字取自本單元原典欄之譯底，定位一式：〔CSCD §NN〕式對譯底欄逐字可核。本品無自家對頁之巴利，故頁域一概不記。
篇名 譯底欄自帶 ### 行 2 個：其一為品題行 ### 11. Samādhiniddeso（品之標，不入篇名），其一為本篇之科題 ### Āhārepaṭikkūlabhāvanā。科題與本篇之全幅同度——本篇即該科之全。
段號域 譯底欄之段號自〔CSCD §294〕至〔CSCD §305〕，實落段號 12 個，號序連續無缺。本篇於譯底欄之幅為 13,522 位元組。
本品段號無缺之正面記載 本品全五單元之段號域為〔CSCD §294〕至〔CSCD §364〕，七十一號逐號連續，無一缺、無一重、無一降序（本欄實測，逐單元反查譯底欄）。本品遂無「缺號之誌」可入本檔目三——如實記其無，不代補、不代誌其因。
十行相之框 本篇之骨為論主自設之十行相之厭逆觀，其目立於〔CSCD §294〕之一列：gamanato, pariyesanato, paribhogato, āsayato, nidhānato, aparipakkato, paripakkato, phalato, nissandato, sammakkhanatoti。其答之所在，本欄逐一反查譯底欄：第一行相答於〔CSCD §295〕，第二至第十行相各答於〔CSCD §296〕至〔CSCD §304〕——一行相一段，十行相十段，無一溢出、無一併段。各段以「Kathaṃ 之問＋從格之行相名」起（第一行相作 Tattha⋯gamanatoti 而不用問式），而以「evaṃ ＋從格之行相名＋paṭikkūlatā paccavekkhitabbā」收，前二段更於收句之前冠 Aho vata bho paṭikkūlo āhāroti 之嘆——十段之收句逐一同式（本欄實測：paṭikkūlatā paccavekkhitabbā 全篇 11 見＝十段之收句各一，另〔CSCD §294〕之總提一）。
首末二段不在十行相之內 〔CSCD §294〕為四食之辨與十行相之目，〔CSCD §305〕為修習之成與其果——二段夾十行相之十段而成本篇之全。誌其實不代裁。
前後接點 前承無色之品：本篇首句作 Idāni⋯āruppānantaraṃ ekā saññāti evaṃ uddiṭṭhāya āhāre paṭikkūlasaññāya bhāvanāniddeso anuppatto（Idāni 與其後之語為版頁記所隔）——論自標其為「諸無色之後」，逐字承前品。後接四界分別之單元：本篇收句 Ayaṃ āhāre paṭikkūlasaññābhāvanāya vitthārakathā.，次單元即以 Idāni āhāre paṭikkūlasaññānantaraṃ ekaṃ vavatthānanti evaṃ uddiṭṭhassa catudhātuvavatthānassa bhāvanāniddeso anuppatto 逐字承之——論自標之續，且其式與本篇首句逐字相同（唯易其所承之名）。
movement 品夾《總覽》繫本單元於 §A〈食厭想〉一節；其所繫之章§逐字見該表，本目不重錄、不截取——段號與章§二系不明對映，不推估不換算。
二、詞義與譯語
本目只記本篇用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。前此諸品已立之讀不重解——本篇所涉之既立詞為 āhāra（食）・saññā（想）・rūpa（色）・vedanā（受）・paṭisandhi（結生）・nāmarūpa（名色）・bhava（有）・kammaṭṭhāna（業處）・nīvaraṇa（蓋）・upacārasamādhi（近行定）・appanā（安止）・nimitta（相）・bhikkhu（比丘）・sāmaṇera（沙彌）・senāsana（座臥處）・pariveṇa（僧房）・gaṇḍa（癰）・taṇhā（渴愛）・rāga（貪）・pariññā（遍知）・rūpakkhandha（色蘊）・kāyagatāsati（身至念）・asubha（不淨）・pañca kāmaguṇā（五欲功德）・sugatiparāyana（以善趣為趣）・pakkāsaya（熟藏）・Porāṇā（古師）・vitthārakathā（廣說）。以下唯列本篇新出者。
四食之辨與十行相之目〔CSCD §294〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| kabaḷīkārāhāra | 段食 | 四食之第一；本篇之所觀唯此一食 | 〔CSCD §294〕 |
| phassāhāra | 觸食 | 四食之第二；能引三受 | 〔CSCD §294〕 |
| manosañcetanāhāra | 意思食 | 四食之第三；能引三有之結生 | 〔CSCD §294〕 |
| viññāṇāhāra | 識食 | 四食之第四；於結生剎那能引名色 | 〔CSCD §294〕 |
| ojaṭṭhamaka rūpa | 食素第八之色 | 段食之所引；從既立之 ojaṭṭhamaka（食素第八） | 〔CSCD §294〕 |
| nikantibhaya・upagamanabhaya・upapattibhaya・paṭisandhibhaya | 欣求之怖・近就之怖・生起之怖・結生之怖 | 四食各有其怖，逐一相配 | 〔CSCD §294〕 |
| asitapītakhāyitasāyita | 所食・所飲・所嚼・所嘗 | 段食之四分；本篇之所觀之境 | 〔CSCD §294〕 |
| paṭikkūlākāraggahaṇa | 取厭逆之相 | 本業處之立名之由 | 〔CSCD §294〕・〔CSCD §305〕 |
| gamanato・pariyesanato・paribhogato・āsayato・nidhānato | 由往・由求・由受用・由處・由藏 | 十行相之前五 | 〔CSCD §294〕 |
| aparipakkato・paripakkato・phalato・nissandato・sammakkhanato | 由未熟・由已熟・由果・由流出・由塗 | 十行相之後五 | 〔CSCD §294〕 |
由往與由求〔CSCD §295〕–〔CSCD §296〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| cetiyaṅgaṇa・bodhiyaṅgaṇa | 塔之庭・菩提樹之庭 | 晨起所當作之務 | 〔CSCD §295〕 |
| tapovana | 苦行之林 | 所捨之樂處 | 〔CSCD §295〕 |
| ariya vivekarati | 聖之遠離之樂 | 所不顧者 | 〔CSCD §295〕 |
| vitakkamāḷaka | 尋思之壇 | 出寺前佇立之處 | 〔CSCD §295〕 |
| vaṇacoḷaka | 瘡之布 | 三喻之第二（喻腰帶） | 〔CSCD §295〕 |
| aṭṭhisaṅghāṭa | 骨之結合 | 三喻之第三之所覆（喻身） | 〔CSCD §295〕 |
| bhesajjakapāla | 藥之器 | 四喻之第四（喻鉢） | 〔CSCD §295〕 |
| kuṇapa | 屍 | 村門所見；論列七種而以 gandho 承之 | 〔CSCD §295〕 |
| kapaṇamanussa | 貧人 | 乞食者之所似；本篇二見 | 〔CSCD §296〕 |
| oḷigalla・candanikaṭṭhāna | 污水之溝・穢水之處 | 門前所踐之處 | 〔CSCD §296〕 |
| nīlamakkhikā | 青蠅 | 穢處所起而集於衣鉢頭者 | 〔CSCD §296〕 |
| pūtikummāsapūpa | 腐酪之餅 | 所施之惡食 | 〔CSCD §296〕 |
| pharusavācā | 粗語 | 不施者之惡言 | 〔CSCD §296〕 |
由受用・由處・由藏〔CSCD §297〕–〔CSCD §299〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| garuṭṭhāniya | 居尊位者 | 未下手前尚可請之人 | 〔CSCD §297〕 |
| udukkhalakicca・musalakicca・hatthakicca | 臼之事・杵之事・手之事 | 下齒上齒與舌之三役 | 〔CSCD §297〕 |
| dantagūthaka | 齒之垢 | 塗食之三物之一 | 〔CSCD §297〕 |
| suvānadoṇi・suvānavamathu | 犬之槽・犬之吐 | 本篇最重之一喻；於〔CSCD §297〕喻已嚼之食 | 〔CSCD §297〕 |
| antarahitavaṇṇagandhasaṅkhāravisesa | 色香形之殊勝已隱 | 已嚼之食之相 | 〔CSCD §297〕 |
| pittāsaya・semhāsaya・pubbāsaya・lohitāsaya | 膽之處・痰之處・膿之處・血之處 | 四處；諸佛獨覺轉輪王唯一，薄福者具四 | 〔CSCD §298〕 |
| mandapuñña | 薄福者 | 具四處者 | 〔CSCD §298〕 |
| nāgabalapaṇṇarasa | 龍力葉之汁 | 痰處之喻 | 〔CSCD §298〕 |
| pūtitakka | 腐酪漿 | 膿處之喻 | 〔CSCD §298〕 |
| adhotavaccakūpa | 未洗之糞坑 | 藏處之喻；論以年歲之數與其積相配 | 〔CSCD §299〕 |
由未熟至由塗〔CSCD §300〕–〔CSCD §304〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| pheṇapupphuḷaka | 泡沫 | 未熟之食之相；並為屍聚之喻之共相 | 〔CSCD §300〕・〔CSCD §301〕 |
| kāyaggisantāpa | 身火之熱 | 令食沸之因 | 〔CSCD §300〕 |
| caṇḍālagāmadvāraāvāṭa | 旃陀羅村門之坑 | 未熟之喻之所在 | 〔CSCD §300〕 |
| saṇhakaraṇī | 磨石 | 已熟之喻之器 | 〔CSCD §301〕 |
| paṇḍumattikā | 黃土 | 已熟之食之所似 | 〔CSCD §301〕 |
| muttavatthi | 尿之袋 | 已熟之食之所歸其二 | 〔CSCD §301〕 |
| daddu・kaṇḍu・kacchu・kuṭṭha・kilāsa・sosa・kāsa・atisāra | 疥・癢・疱・癩・白癩・癆・咳・下痢 | 不善熟之果；論以「病百種」總之。八名於譯底作一連聲複合語（daddukaṇḍukacchukuṭṭhakilāsasosakāsātisārappabhutīni），末名之獨立形於本篇無命中，非闕 | 〔CSCD §302〕 |
| akkhigūthaka・kaṇṇagūthaka | 眼垢・耳垢 | 流出之二例；依先例勝從既立之讀，本欄原提「眼之垢・耳之垢」，誌之 | 〔CSCD §303〕 |
| mahāparivāra | 大眷屬 | 食時之相；與出時之獨相對 | 〔CSCD §303〕 |
| pihitanāsika・vikuṇitamukha・maṅkubhūta | 掩鼻・蹙口・失色 | 次日出之時之相 | 〔CSCD §303〕 |
| ekarattiparivāsa | 一夜之宿 | 古師偈之樞語 | 〔CSCD §303〕 |
| hatthaoṭṭhajivhātālu | 手・脣・舌・齶 | 受用時所塗之四處 | 〔CSCD §304〕 |
| thusakaṇakuṇḍaka | 糠・碎米・粃 | 煮飯之喻之所溢 | 〔CSCD §304〕 |
| dantamala | 齒之垢 | 所塗之一 | 〔CSCD §304〕 |
| pāṭikulyatā | 厭逆 | 洗而後除之相；依先例勝從既立之讀，本欄原提「厭逆性」，誌之 | 〔CSCD §304〕 |
修習之成與其果〔CSCD §305〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| sabhāvadhammatā・gambhīratta | 自性法性・深性 | 二語連用（sabhāvadhammatāya gambhīrattā）；本業處不至安止之由 | 〔CSCD §305〕 |
| rasataṇhā | 味之渴愛 | 修此想者所退之心之所向 | 〔CSCD §305〕 |
| patilīyati patikuṭati pativaṭṭati | 退・縮・轉 | 三動詞並列以明其心之不趣 | 〔CSCD §305〕 |
| kantāranittharaṇatthika | 欲度曠野者 | 子肉喻之人；本篇末之喻 | 〔CSCD §305〕 |
| vigatamada | 離憍者 | 食而不著之相 | 〔CSCD §305〕 |
| anulomapaṭipadā | 隨順之道 | 本業處與不淨想之關係 | 〔CSCD §305〕 |
| amatapariyosāna | 以不死為終 | 上果；與 sugatiparāyano 相對而立 | 〔CSCD §305〕 |
須併觀之四處 ①本業處之名於規範詞表作「食厭想」（其形作 āhāra-paṭikūla-saññā），而譯底欄之形作 āhāre paṭikkūlasaññā（處格而 k 雙）——本欄從規範詞表之讀而誌其形之異，不改譯底一字。②十行相之名皆作從格（-to），本欄一律以「由某某」立其讀，十名同式。③pāṭikulyatā 之讀依先例勝作「厭逆」，本欄原提「厭逆性」誌之——其與 paṭikkūla 同讀而異形，以俟來哲。④Porāṇā（古師）之引在〔CSCD §303〕，其四偈之讀以俟來哲——本目唯錄其位。
三、異讀
材料之面 本篇無自家對頁之巴利，故無校勘段可錄；可查之面唯譯底欄自身。誌錄不判。
普查之實測 譯底欄全篇逐字普查：異讀括注式（(sī.)・(syā.)・(kaṃ.)・(pī.) 等）零命中；異誦之標識詞 pāṭho 零命中；異說之標識詞 eke 零命中。方括注唯二式（[§NN] 段號 12 個與版頁記 14 個，後者皆在註記之內）。查無即記無：譯底欄自身無異讀之記。
二標識詞之非異讀之用〔本欄實測〕 ①Porāṇā 1 見（〔CSCD §303〕Tenāhu porāṇā）——其為引古師之偈之標，非異讀之標。②keci 5 見（皆在〔CSCD §296〕）——keci denti, keci na denti⋯keci pana apassamānā viya tuṇhī honti, keci aññena mukhaṃ karonti, keci ''gaccha, re muṇḍakā''tiādīhi，其為乞食時「有人如此有人如彼」之敘述，非「有人主張」之異說之標。二者皆不入異讀之數——本欄逐處反查而誌之，不代作異讀之證。
引號之奇數〔本欄自捕之一處〕 全篇 '' 實測 11 處為奇數——本欄逐處反查：三處人語成對（''aticchatha, bhante''・''gaccha, re muṇḍakā''・''gaṇhathā''）共 6 處；餘 5 處在〔CSCD §303〕之古師四偈——四偈各以 ''Annaṃ 重開而唯末偈以 ''nti 收，故成 4 開 1 收。其差三盡由逐頌重開所致，逐引皆有其收，無真不對稱者。誌之不改。
本欄之界 上列皆為譯底欄之字面之實；未與 PTS 掃描頁對勘。本欄之零命中唯就譯底欄一面，不以之推斷他本。
四、論主引據
論主自引之處，逐處繫段號錨；出處唯本文自標者記之，不代考定。
| 位置 | 引式〔逐字〕 | 所引之要 | 本文自標之出處 |
|---|---|---|---|
| 〔CSCD §294〕 | kabaḷīkārāhāro puttamaṃsūpamena | 段食如子肉——四食四喻之第一 | (saṃ. ni. 2.63) |
| 〔CSCD §294〕 | Phassāhāro niccammagāvūpamena | 觸食如剝皮之牛 | (saṃ. ni. 2.63) |
| 〔CSCD §294〕 | Manosañcetanāhāro aṅgārakāsūpamena | 意思食如火炭之坑 | (saṃ. ni. 2.63) |
| 〔CSCD §294〕 | Viññāṇāhāro sattisatūpamenāti | 識食如百槍 | (saṃ. ni. 2.63) |
| 〔CSCD §303〕 | Tenāhu porāṇā –⋯''Annaṃ pānaṃ khādanīyaṃ, bhojanañca mahārahaṃ;⋯Ekarattiparivāsā, sabbaṃ bhavati pūtika''nti. | 古師四偈——食由一門入而由九門出等 | 無（自標 porāṇā 而不繫圓括注） |
引式與出處之數〔本欄實測〕 本篇之圓括注出處 4 處，而其書唯一——相應部 saṃ. ni. 2.63，四處逐字相同。此於本品五單元中為獨例（他篇之引皆分繫二書以上）。引式之標唯 Tenāhu porāṇā 1 見；Yathāha・Vuttañhetaṃ・Vuttampi cetaṃ・Tena vuttaṃ・Tenāha・Tenetaṃ vuccati・Apare āhu・kira 俱零命中。四喻之引皆不出經文而唯出其喻之名（puttamaṃsūpamena 等具格），論以 dīpetabbo（當明之）繫之——引其名而不引其文，此式於本品五單元中亦唯此一處。本目誌其實而不代補其文。
論主自陳之二處 ①〔CSCD §294〕Imesu pana catūsu āhāresu⋯kabaḷīkāro āhārova imasmiṃ atthe āhāroti adhippeto——論自限其所觀唯段食。②〔CSCD §305〕Tasmā imaṃ kammaṭṭhānaṃ āhāre paṭikkūlasaññā icceva saṅkhaṃ gacchati——論自釋本業處之立名。二處皆論主自陳，本目逐字錄其位而不代評。
五、譬喻·修辭
本目只記本篇譬喻之所在與其所配，不作文學評價。
甲・譬喻之密 viya（詞界）全篇實測 16 見、連聲之比況形（-miva）1 見、sadisa 諸形 3 見、Yathā／yathā 之比況領語 2 見、upamā／-ūpama 4 見（皆在〔CSCD §294〕之四食四喻）。本篇為本品五單元中 viya 最密者。其要者如下：
| 位置 | 譬喻〔逐字〕 | 所喻 |
|---|---|---|
| 〔CSCD §295〕 | susānābhimukhena siṅgālena viya āhāratthāya gāmābhimukhena gantabbaṃ | 如野干趣塚間——喻比丘趣村乞食 |
| 〔CSCD §295〕 | gaṇḍaṃ paṭicchādentena viya nivāsanaṃ nivāsetvā vaṇacoḷakaṃ bandhantena viya kāyabandhanaṃ bandhitvā aṭṭhisaṅghātaṃ paṭicchādentena viya cīvaraṃ pārupitvā bhesajjakapālaṃ nīharantena viya pattaṃ nīharitvā | 覆癰・裹瘡布・覆骨聚・持藥器——四喻連配下衣・腰帶・上衣・鉢 |
| 〔CSCD §296〕 | kapaṇamanussena viya kapālahatthena gharapaṭipāṭiyā gāmavīthīsu caritabbaṃ | 如貧人持鉢挨戶而行 |
| 〔CSCD §297〕 | Taṃ tattha suvānadoṇiyaṃ suvānapiṇḍamiva dantamusalehi koṭṭetvā | 如犬槽中之犬食團——喻口中之食 |
| 〔CSCD §297〕 | suvānadoṇiyaṃ ṭhitasuvānavamathu viya paramajegucchabhāvaṃ upagacchati | 如犬槽中之犬吐——同一喻之再用 |
| 〔CSCD §298〕 | bahalamadhukatelamakkhito viya／nāgabalapaṇṇarasamakkhito viya／pūtitakkamakkhito viya／rajanamakkhito viya | 四處各配一塗——四喻同式而唯易其所塗 |
| 〔CSCD §300〕 | yathā nāma nidāghe akālameghena abhivuṭṭhamhi caṇḍālagāmadvāraāvāṭe patitāni tiṇapaṇṇakilañjakhaṇḍaahikukkuramanussakuṇapādīni sūriyātapena santattāni pheṇapupphuḷakācitāni tiṭṭhanti | 暑月非時雨後村門坑中諸屍聚起沫——喻未熟之食 |
| 〔CSCD §301〕 | saṇhakaraṇiyaṃ pisitvā nāḷike pakkhittapaṇḍumattikā viya karīsabhāvaṃ upagantvā | 如磨細而納筒之黃土——喻已熟之食 |
| 〔CSCD §304〕 | yathā nāma odane paccamāne thusakaṇakuṇḍakādīni uttaritvā ukkhalimukhavaṭṭipidhāniyo makkhanti | 如煮飯時糠粃上溢而塗鍋口——喻食之塗諸門 |
| 〔CSCD §305〕 | So kantāranittharaṇatthiko viya puttamaṃsaṃ vigatamado āhāraṃ āhāreti | 如欲度曠野者食子肉——與〔CSCD §294〕之四喻之第一相貫，本篇首尾以同喻相應 |
本篇喻格之一實測 〔CSCD §295〕之四喻與〔CSCD §298〕之四喻皆為一段之內同式四出（前者以 -entena viya 具格分詞，後者以 -makkhito viya 過去分詞），此「同式連配」之格於本品五單元中唯本篇二見。誌其實不代評。
乙・修辭之可核觀察 ①「Kathaṃ ＋從格之行相名＋問」之領起式全篇實測 9 見（第二至第十行相各一；第一行相以 Tattha⋯gamanatoti 起而不用問式）。②問句 10 見——九為第二至第十行相之領問，一為〔CSCD §294〕之總問 Ko panettha kimāharatīti?。③Tattha 之提示語 2 見。④Aho vata bho paṭikkūlo āhāroti 之嘆句 2 見（〔CSCD §295〕與〔CSCD §296〕），餘八段之收句無此嘆而逕以「evaṃ ＋從格之行相名＋paṭikkūlatā paccavekkhitabbā」作——十段之收句同式而其嘆唯前二段有之，誌其實不代齊。⑤…pe… 省略式 零命中。⑥偈頌 4 首 8 行（〔CSCD §303〕之古師偈，皆縮排四空格）。⑦本篇無事例（人事之記）——其人皆為行法之設，無一實有其名。
以上諸數唯就本篇之域實測，不及全書。
六、章內互讀
每指皆帶段號錨；所指之處唯就本篇文中可核之名相立——本篇之段號與章§二系不明對映，故所指不繫章§，亦不推估換算。不代考定。
| 本篇之處 | 所指 | 可核之由 |
|---|---|---|
〔CSCD §294〕 āruppānantaraṃ ekā saññāti | 無色之品 | 論自標其所承之品；「一想」於業處之品之列已被提示 |
〔CSCD §295〕 sakalarattiṃ buddhavacanasajjhāyaṃ vā samaṇadhammaṃ vā katvā | 頭陀支之品・業處之品 | 沙門法與晨昏之務在彼諸篇；本篇唯借其為往之厭逆之背景 |
〔CSCD §305〕 Aparipakkādipaṭikkūlabhāvavasena cassa kāyagatāsatibhāvanāpi pāripūriṃ gacchati | 隨念業處之品 | 論自標其所指之業處（kāyagatāsati）；身至念之修習在彼品 |
〔CSCD §305〕 asubhasaññāya anulomapaṭipadaṃ paṭipanno hoti | 不淨業處之品 | 十不淨之修在彼品；論自標本業處為其隨順之道 |
〔CSCD §305〕 So pañcakāmaguṇapariññāmukhena rūpakkhandhaṃ parijānāti | 蘊之品 | 色蘊之遍知在彼品；本篇以段食之遍知為其門 |
〔CSCD §305〕 Kabaḷīkārāhārassa sabhāvadhammatāya gambhīrattā appanaṃ appattena upacārasamādhinā cittaṃ samādhiyati | 地遍之單元 | 安止與近行之別在彼篇；本業處唯至近行而不至安止，論自標其由 |
〔CSCD §306〕 Idāni āhāre paṭikkūlasaññānantaraṃ ekaṃ vavatthānanti | 四界分別之首單元 | 次單元逐字承本篇之名——論自標之續 |
七、傳本
作者、傳本與注疏源流諸問題，本編不於考據內立說。
I. Placement in the Outline
Base text This unit’s base text is CSCD, for internal use and not for publication. Every Pāli expression in this layer is taken verbatim from this unit’s base-text column. The sole locating form, 〔CSCD §NN〕, can be checked byte for byte against that column. This chapter has no in-house Pāli collated against the pages, so no page range is recorded.
Division title The base-text column contains two ### lines. One is the chapter-title line, ### 11. Samādhiniddeso, which marks the chapter and is not part of the division title. The other is this division’s heading, ### Āhārepaṭikkūlabhāvanā. The heading and the division have the same span: this division is the whole of that section.
Paragraph-number range The paragraph numbers in the base-text column run from 〔CSCD §294〕 through 〔CSCD §305〕. Twelve numbers occur, consecutive without a gap. This division spans 13,522 bytes in the base-text column.
Positive record that the chapter’s paragraph numbers have no gap Across all five units of this chapter, the paragraph-number range is 〔CSCD §294〕 through 〔CSCD §364〕. All seventy-one numbers are consecutive, with no omission, duplication, or descent (measured in this column and checked against each unit’s base-text column). Thus this chapter has no “record of a missing number” that could be entered in Section III. Its absence is recorded as it is, without supplying or explaining anything on its behalf.
Framework of the ten modes The division’s spine is the Commentator’s own ten modes of contemplating repulsiveness, listed at 〔CSCD §294〕: gamanato, pariyesanato, paribhogato, āsayato, nidhānato, aparipakkato, paripakkato, phalato, nissandato, sammakkhanatoti. Their answers were individually checked in the base-text column: the first mode is answered at 〔CSCD §295〕 and the second through tenth at 〔CSCD §296〕 through 〔CSCD §304〕. There is one paragraph for each mode, ten modes in ten paragraphs, with no overflow and no merging. Each paragraph begins with a question using Kathaṃ and the name of the mode in the ablative (the first instead begins Tattha … gamanatoti, without a question), and closes with evaṃ plus the ablative name and paṭikkūlatā paccavekkhitabbā. The first two also place the exclamation Aho vata bho paṭikkūlo āhāroti before the closing line. The ten paragraphs close in the same form throughout (measured in this column: paṭikkūlatā paccavekkhitabbā occurs 11 times in the whole division—once in each of the ten closing lines, plus the general introduction at 〔CSCD §294〕).
The opening and closing paragraphs are outside the ten modes 〔CSCD §294〕 distinguishes the four nutriments and lists the ten modes; 〔CSCD §305〕 gives the accomplishment and fruit of development. These two paragraphs enclose the ten paragraphs of the ten modes and complete the division. The fact is recorded without deciding beyond it.
Connection before and after The preceding chapter concerns the immaterial states. This division’s first sentence reads Idāni … āruppānantaraṃ ekā saññāti evaṃ uddiṭṭhāya āhāre paṭikkūlasaññāya bhāvanāniddeso anuppatto (Idāni is separated from the words that follow by a page notation). The treatise itself identifies this as “after the immaterial states,” directly carrying forward the preceding chapter. The following unit is on discerning the four elements. This division closes with Ayaṃ āhāre paṭikkūlasaññābhāvanāya vitthārakathā., and the next begins Idāni āhāre paṭikkūlasaññānantaraṃ ekaṃ vavatthānanti evaṃ uddiṭṭhassa catudhātuvavatthānassa bhāvanāniddeso anuppatto, carrying it forward verbatim. The continuation is identified by the treatise itself, and its form is verbatim the same as this division’s opening sentence, except for the name of what it follows.
Movement The chapter Overview assigns this unit to §A, “Perception of Repulsiveness in Food.” The chapter-and-section locus assigned there appears verbatim in that table. This section neither repeats nor extracts it: the correspondence between the paragraph-number and chapter-section systems is unknown and is neither estimated nor converted.
II. Terms and Renderings
This section records only this division’s usages and locations. Fixed readings of terms follow the normative glossary; this section does not decide terms not fixed there. Terms already established in preceding chapters are not explained again. Terms already established that occur here are āhāra (nutriment)・saññā (perception)・rūpa (materiality)・vedanā (feeling)・paṭisandhi (rebirth-linking)・nāmarūpa (name-and-form)・bhava (becoming)・kammaṭṭhāna (meditation subject)・nīvaraṇa (hindrance)・upacārasamādhi (access concentration)・appanā (absorption)・nimitta (sign)・bhikkhu (bhikkhu)・sāmaṇera (novice)・senāsana (lodging)・pariveṇa (monastery dwelling)・gaṇḍa (boil)・taṇhā (craving)・rāga (greed)・pariññā (full understanding)・rūpakkhandha (form aggregate)・kāyagatāsati (mindfulness of the body)・asubha (foulness)・pañca kāmaguṇā (five cords of sensual pleasure)・sugatiparāyana (one whose destination is a good destination)・pakkāsaya (receptacle for digested food)・Porāṇā (the Ancients)・vitthārakathā (detailed discussion). Only terms new in this division are listed below.
The four nutriments and the list of ten modes 〔CSCD §294〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| kabaḷīkārāhāra | physical nutriment | first of the four nutriments; the sole nutriment contemplated in this division | 〔CSCD §294〕 |
| phassāhāra | contact as nutriment | second of the four nutriments; brings about the three feelings | 〔CSCD §294〕 |
| manosañcetanāhāra | volition as nutriment | third of the four nutriments; brings about rebirth-linking in the three kinds of becoming | 〔CSCD §294〕 |
| viññāṇāhāra | consciousness as nutriment | fourth of the four nutriments; at the moment of rebirth-linking, brings about name-and-form | 〔CSCD §294〕 |
| ojaṭṭhamaka rūpa | materiality with nutritive essence as the eighth | what physical nutriment brings about; follows the previously decided ojaṭṭhamaka (with nutritive essence as the eighth) | 〔CSCD §294〕 |
| nikantibhaya・upagamanabhaya・upapattibhaya・paṭisandhibhaya | danger of longing・danger of approach・danger of arising・danger of rebirth-linking | the respective dangers of the four nutriments | 〔CSCD §294〕 |
| asitapītakhāyitasāyita | what is eaten, drunk, chewed, and tasted | the fourfold physical nutriment; the object contemplated in this division | 〔CSCD §294〕 |
| paṭikkūlākāraggahaṇa | apprehending the aspect of repulsiveness | the basis for naming this meditation subject | 〔CSCD §294〕・〔CSCD §305〕 |
| gamanato・pariyesanato・paribhogato・āsayato・nidhānato | by going・by seeking・by use・by abode・by storage | the first five of the ten modes | 〔CSCD §294〕 |
| aparipakkato・paripakkato・phalato・nissandato・sammakkhanato | by what is undigested・by what is digested・by fruit・by outflow・by smearing | the last five of the ten modes | 〔CSCD §294〕 |
By going and by seeking 〔CSCD §295〕–〔CSCD §296〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| cetiyaṅgaṇa・bodhiyaṅgaṇa | stūpa courtyard・Bodhi-tree courtyard | duties to be performed at dawn | 〔CSCD §295〕 |
| tapovana | austere forest | the delightful place left behind | 〔CSCD §295〕 |
| ariya vivekarati | noble delight of seclusion | what is disregarded | 〔CSCD §295〕 |
| vitakkamāḷaka | reflection platform | the place where he stands before leaving the monastery | 〔CSCD §295〕 |
| vaṇacoḷaka | cloth for a sore | second of three similes, illustrating the belt | 〔CSCD §295〕 |
| aṭṭhisaṅghāṭa | framework of bones | what is covered in the third simile, illustrating the body | 〔CSCD §295〕 |
| bhesajjakapāla | medicine vessel | fourth of four similes, illustrating the bowl | 〔CSCD §295〕 |
| kuṇapa | carcass | seen at the village gate; the treatise lists seven kinds and continues with gandho | 〔CSCD §295〕 |
| kapaṇamanussa | poor man | the likeness of the alms seeker; occurs twice in this division | 〔CSCD §296〕 |
| oḷigalla・candanikaṭṭhāna | drain・cesspool | places stepped upon before doorways | 〔CSCD §296〕 |
| nīlamakkhikā | bluebottle fly | rises from the foul place and gathers on robe, bowl, and head | 〔CSCD §296〕 |
| pūtikummāsapūpa | cake made from sour curds | bad food that is given | 〔CSCD §296〕 |
| pharusavācā | coarse speech | harsh words from one who gives nothing | 〔CSCD §296〕 |
By use, by abode, and by storage 〔CSCD §297〕–〔CSCD §299〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| garuṭṭhāniya | one worthy of reverence | a person who may still be invited before the hand enters the bowl | 〔CSCD §297〕 |
| udukkhalakicca・musalakicca・hatthakicca | work of a mortar・work of a pestle・work of a hand | the three roles of the lower teeth, upper teeth, and tongue | 〔CSCD §297〕 |
| dantagūthaka | dental grime | one of the three things that smear the food | 〔CSCD §297〕 |
| suvānadoṇi・suvānavamathu | dog’s trough・dog’s vomit | one of the division’s strongest similes; at 〔CSCD §297〕, illustrates chewed food | 〔CSCD §297〕 |
| antarahitavaṇṇagandhasaṅkhāravisesa | distinction of color, odor, and shape has disappeared | the state of chewed food | 〔CSCD §297〕 |
| pittāsaya・semhāsaya・pubbāsaya・lohitāsaya | place of bile・place of phlegm・place of pus・place of blood | the four places; Buddhas, paccekabuddhas, and wheel-turning monarchs have one, while the poorly meritorious have four | 〔CSCD §298〕 |
| mandapuñña | one of little merit | one who has all four places | 〔CSCD §298〕 |
| nāgabalapaṇṇarasa | juice of nāgabala leaves | simile for the place of phlegm | 〔CSCD §298〕 |
| pūtitakka | sour-curd whey | simile for the place of pus | 〔CSCD §298〕 |
| adhotavaccakūpa | unwashed cesspit | simile for the place of storage; the treatise matches the number of years with the person’s age | 〔CSCD §299〕 |
From what is undigested through smearing 〔CSCD §300〕–〔CSCD §304〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| pheṇapupphuḷaka | foam and bubbles | state of undigested food, shared with the simile of the heap of carcasses | 〔CSCD §300〕・〔CSCD §301〕 |
| kāyaggisantāpa | heat of the bodily fire | cause of the food’s boiling | 〔CSCD §300〕 |
| caṇḍālagāmadvāraāvāṭa | pit at the gate of an outcaste village | location in the simile for undigested food | 〔CSCD §300〕 |
| saṇhakaraṇī | grinding stone | implement in the simile for digested food | 〔CSCD §301〕 |
| paṇḍumattikā | yellow clay | likeness for digested food | 〔CSCD §301〕 |
| muttavatthi | bladder | second destination of digested food | 〔CSCD §301〕 |
| daddu・kaṇḍu・kacchu・kuṭṭha・kilāsa・sosa・kāsa・atisāra | ringworm・itching・scabs・leprosy・vitiligo・consumption・cough・diarrhea | fruits of improper digestion, summarized by the treatise as “a hundred illnesses.” The eight names form a single compound in the base text (daddukaṇḍukacchukuṭṭhakilāsasosakāsātisārappabhutīni); the final name does not occur independently in this division, which is not an omission | 〔CSCD §302〕 |
| akkhigūthaka・kaṇṇagūthaka | eye grime・ear grime | two examples of outflow; the established reading governs by precedent; this column’s original proposal, “grime of the eye・grime of the ear,” is recorded | 〔CSCD §303〕 |
| mahāparivāra | great retinue | condition when food is eaten, contrasted with solitude when it leaves | 〔CSCD §303〕 |
| pihitanāsika・vikuṇitamukha・maṅkubhūta | covering the nose・grimacing・losing color | state at discharge on the next day | 〔CSCD §303〕 |
| ekarattiparivāsa | one night’s storage | pivotal expression in the Ancients’ verses | 〔CSCD §303〕 |
| hatthaoṭṭhajivhātālu | hands・lips・tongue・palate | four places smeared during use | 〔CSCD §304〕 |
| thusakaṇakuṇḍaka | husks・broken grains・bran | things that overflow in the cooking simile | 〔CSCD §304〕 |
| dantamala | dental grime | one thing that smears | 〔CSCD §304〕 |
| pāṭikulyatā | repulsiveness | what is removed after washing; the established reading governs by precedent; this column’s original proposal, “state of repulsiveness,” is recorded | 〔CSCD §304〕 |
Accomplishment in development and its fruit 〔CSCD §305〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| sabhāvadhammatā・gambhīratta | intrinsic-nature-dhamma quality・profundity | the two are used together (sabhāvadhammatāya gambhīrattā) as the reason this meditation subject does not reach absorption | 〔CSCD §305〕 |
| rasataṇhā | craving for flavors | what the mind of one developing this perception turns away from | 〔CSCD §305〕 |
| patilīyati patikuṭati pativaṭṭati | recoil・shrink back・turn away | three verbs placed in sequence to show the mind’s refusal to incline | 〔CSCD §305〕 |
| kantāranittharaṇatthika | one wishing to cross a wilderness | person in the simile of the son’s flesh at the end of the division | 〔CSCD §305〕 |
| vigatamada | one without conceit | state of eating without attachment | 〔CSCD §305〕 |
| anulomapaṭipadā | way conforming to | relation of this meditation subject to perception of foulness | 〔CSCD §305〕 |
| amatapariyosāna | having the deathless as culmination | higher fruit, set against sugatiparāyano | 〔CSCD §305〕 |
Four Places to Be Considered Together (1) The normative glossary gives the name of this meditation subject as “perception of repulsiveness in food” (with the form āhāra-paṭikūla-saññā), while the base-text column reads āhāre paṭikkūlasaññā (locative, with doubled k). This column follows the glossary’s reading while recording the formal difference, without changing one character of the base text. (2) The names of all ten modes are ablatives (-to); this column renders all ten with the uniform “by …” form. (3) The reading of pāṭikulyatā follows precedent as “repulsiveness”; this column’s original proposal, “state of repulsiveness,” is recorded. It has the same rendering as paṭikkūla but a different form, left to the wise who come after. (4) The citation from the Porāṇā (the Ancients) occurs at 〔CSCD §303〕; the reading of its four verses is left to the wise who come after. This section records only its location.
III. Variant Readings
Scope of materials This division has no in-house Pāli collated against the pages, so no collation can be recorded. The only checkable face is the base-text column itself. Variants are recorded, not decided.
Full-scan results A byte-level scan of the entire base-text column found zero occurrences of parenthetical variant notation ((sī.), (syā.), (kaṃ.), (pī.), and the like), zero occurrences of the variant-recitation marker pāṭho, and zero occurrences of the alternative-view marker eke. Square brackets occur only in two forms: twelve [§NN] paragraph numbers and fourteen edition-page notations, all within notes. No finding is recorded as no finding: the base-text column itself records no variant reading.
Two markers used in non-variant senses, measured in this column (1) Porāṇā occurs once (〔CSCD §303〕, Tenāhu porāṇā), marking a citation of verses by the Ancients, not a variant reading. (2) keci occurs five times, all in 〔CSCD §296〕: keci denti, keci na denti … keci pana apassamānā viya tuṇhī honti, keci aññena mukhaṃ karonti, keci ''gaccha, re muṇḍakā''tiādīhi. It narrates how some people act one way and some another during almsgoing, not “some hold” as a marker of an alternative position. Neither is counted as a variant reading: each occurrence was checked and is recorded without being made evidence of a variant.
Odd count of quotation delimiters, one item caught by this column The whole division contains 11 occurrences of '', an odd number. Each was checked: three speeches have paired delimiters (''aticchatha, bhante'', ''gaccha, re muṇḍakā'', ''gaṇhathā''), six occurrences in all. The remaining five occur in the four verses of the Ancients at 〔CSCD §303〕. Each verse reopens with ''Annaṃ, while only the final verse closes with ''nti, producing four openings and one closure. The excess of three is wholly due to reopening at each stanza; every citation has its closure, and there is no genuinely unmatched delimiter. The fact is recorded without alteration.
Scope of this column All the above is the literal state of the base-text column. This column has not been collated against the scanned PTS pages. Its zero counts apply only to the face of the base-text column and imply nothing about other editions.
IV. The Commentator’s Citations
Each citation by the Commentator is tied to a paragraph-number anchor. A source is recorded only when the text itself identifies it; this apparatus does not determine one on the text’s behalf.
| Location | Citation form, verbatim | Point cited | Source identified by the text |
|---|---|---|---|
| 〔CSCD §294〕 | kabaḷīkārāhāro puttamaṃsūpamena | physical nutriment is like a son’s flesh, the first of the four similes for the four nutriments | (saṃ. ni. 2.63) |
| 〔CSCD §294〕 | Phassāhāro niccammagāvūpamena | contact as nutriment is like a flayed cow | (saṃ. ni. 2.63) |
| 〔CSCD §294〕 | Manosañcetanāhāro aṅgārakāsūpamena | volition as nutriment is like a pit of glowing coals | (saṃ. ni. 2.63) |
| 〔CSCD §294〕 | Viññāṇāhāro sattisatūpamenāti | consciousness as nutriment is like a hundred spears | (saṃ. ni. 2.63) |
| 〔CSCD §303〕 | Tenāhu porāṇā – … ''Annaṃ pānaṃ khādanīyaṃ, bhojanañca mahārahaṃ; … Ekarattiparivāsā, sabbaṃ bhavati pūtika''nti. | four verses of the Ancients—food enters through one door and leaves through nine, and so forth | None (marked porāṇā without a parenthetical annotation) |
Counts of citation forms and sources, measured in this column This division contains four parenthetical source annotations, and they name only one work: the Saṃyutta Nikāya, saṃ. ni. 2.63, verbatim the same at all four occurrences. This is unique among the five units of this chapter; the citations in each other division are tied to two or more works. The sole citation marker is Tenāhu porāṇā, occurring once. Yathāha, Vuttañhetaṃ, Vuttampi cetaṃ, Tena vuttaṃ, Tenāha, Tenetaṃ vuccati, Apare āhu, and kira have zero occurrences. The four similes are cited only by name rather than by quoting the discourse (the instrumental forms puttamaṃsūpamena and the rest), and the treatise connects them with dīpetabbo (“should be illustrated”). This citation form is likewise unique among the five units of this chapter. This section records the fact and does not supply the passage on its behalf.
Two statements by the Commentator himself (1) At 〔CSCD §294〕, Imesu pana catūsu āhāresu … kabaḷīkāro āhārova imasmiṃ atthe āhāroti adhippeto: the treatise itself restricts the contemplated object to physical nutriment alone. (2) At 〔CSCD §305〕, Tasmā imaṃ kammaṭṭhānaṃ āhāre paṭikkūlasaññā icceva saṅkhaṃ gacchati: the treatise itself explains the name of this meditation subject. Both are the Commentator’s own statements; this section records their locations verbatim and does not evaluate them.
V. Similes and Rhetoric
This section records only where this division’s similes occur and what they are paired with; it offers no literary evaluation.
A. Density of similes Measured across the whole division, viya as a word occurs 16 times, the sandhi comparison form -miva once, forms of sadisa 3 times, Yathā or yathā as a comparison lead 2 times, and upamā or -ūpama 4 times (all four in the four similes for the four nutriments at 〔CSCD §294〕). This division has the greatest density of viya among the five units of this chapter. The principal instances follow:
| Location | Simile, verbatim | What it illustrates |
|---|---|---|
| 〔CSCD §295〕 | susānābhimukhena siṅgālena viya āhāratthāya gāmābhimukhena gantabbaṃ | like a jackal heading toward the charnel ground: the bhikkhu going toward the village for alms |
| 〔CSCD §295〕 | gaṇḍaṃ paṭicchādentena viya nivāsanaṃ nivāsetvā vaṇacoḷakaṃ bandhantena viya kāyabandhanaṃ bandhitvā aṭṭhisaṅghātaṃ paṭicchādentena viya cīvaraṃ pārupitvā bhesajjakapālaṃ nīharantena viya pattaṃ nīharitvā | covering a boil・binding a cloth over a sore・covering a framework of bones・carrying a medicine vessel: four similes paired with the lower robe, belt, upper robe, and bowl |
| 〔CSCD §296〕 | kapaṇamanussena viya kapālahatthena gharapaṭipāṭiyā gāmavīthīsu caritabbaṃ | like a poor man carrying a bowl and going from house to house |
| 〔CSCD §297〕 | Taṃ tattha suvānadoṇiyaṃ suvānapiṇḍamiva dantamusalehi koṭṭetvā | like a lump of dog food in a dog’s trough: food in the mouth |
| 〔CSCD §297〕 | suvānadoṇiyaṃ ṭhitasuvānavamathu viya paramajegucchabhāvaṃ upagacchati | like a dog’s vomit in a dog’s trough: reuse of the same simile |
| 〔CSCD §298〕 | bahalamadhukatelamakkhito viya / nāgabalapaṇṇarasamakkhito viya / pūtitakkamakkhito viya / rajanamakkhito viya | one smearing assigned to each of the four places—four similes of one form, changing only the substance smeared |
| 〔CSCD §300〕 | yathā nāma nidāghe akālameghena abhivuṭṭhamhi caṇḍālagāmadvāraāvāṭe patitāni tiṇapaṇṇakilañjakhaṇḍaahikukkuramanussakuṇapādīni sūriyātapena santattāni pheṇapupphuḷakācitāni tiṭṭhanti | the foaming heap of carcasses in a pit at a village gate after untimely rain in the hot season: undigested food |
| 〔CSCD §301〕 | saṇhakaraṇiyaṃ pisitvā nāḷike pakkhittapaṇḍumattikā viya karīsabhāvaṃ upagantvā | like yellow clay ground fine and placed in a tube: digested food |
| 〔CSCD §304〕 | yathā nāma odane paccamāne thusakaṇakuṇḍakādīni uttaritvā ukkhalimukhavaṭṭipidhāniyo makkhanti | like husks and bran overflowing while rice cooks and smearing the pot’s mouth: food smearing the body’s doors |
| 〔CSCD §305〕 | So kantāranittharaṇatthiko viya puttamaṃsaṃ vigatamado āhāraṃ āhāreti | like one wishing to cross a wilderness eating a son’s flesh—continuous with the first of the four similes at 〔CSCD §294〕, so that the same simile answers the beginning and end of the division |
One measured feature of this division’s simile pattern The four similes at 〔CSCD §295〕 and the four at 〔CSCD §298〕 each appear four times in the same form within a single paragraph: the former uses the instrumental participial form -entena viya, the latter the past-participle form -makkhito viya. This pattern of “repeated pairing in one form” occurs twice in this division and nowhere else among the chapter’s five units. The fact is recorded without evaluation.
B. Verifiable rhetorical observations (1) The introductory form “Kathaṃ plus a mode name in the ablative plus a question” occurs 9 times across the division, once for each of the second through tenth modes; the first begins with Tattha … gamanatoti and uses no question. (2) There are 10 questions—nine introduce the second through tenth modes, and one is the general question Ko panettha kimāharatīti? at 〔CSCD §294〕. (3) The prompt Tattha occurs 2 times. (4) The exclamation Aho vata bho paṭikkūlo āhāroti occurs 2 times, at 〔CSCD §295〕 and 〔CSCD §296〕; the other eight paragraphs close directly with evaṃ plus the ablative mode name and paṭikkūlatā paccavekkhitabbā. The ten closing lines share one form, but only the first two carry the exclamation. The fact is recorded without imposing uniformity. (5) The ellipsis form …pe… has zero occurrences. (6) There are 4 stanzas in 8 lines, the Ancients’ verses at 〔CSCD §303〕, all indented by four spaces. (7) The division contains no case narrative involving a named person; its people are all posited for the purpose of explaining practice, and none is individually named.
All these counts apply only to this division, not to the whole work.
VI. Intratextual Cross-Reading
Every reference carries a paragraph-number anchor. Each destination is established only from a term verifiable in the division. Because this division’s paragraph-number and chapter-section systems have no known correspondence, these references carry no chapter-section locus and make no estimated conversion. Nothing is determined on the text’s behalf.
| This division | Destination | Verifiable reason |
|---|---|---|
〔CSCD §294〕 āruppānantaraṃ ekā saññāti | chapter on the immaterial states | the treatise itself identifies the chapter being followed; the “one perception” was announced in the list in the chapter on meditation subjects |
〔CSCD §295〕 sakalarattiṃ buddhavacanasajjhāyaṃ vā samaṇadhammaṃ vā katvā | chapter on ascetic practices・chapter on meditation subjects | the ascetic’s practice and morning and evening duties occur in those divisions; this division uses them only as the background for repulsiveness by going |
〔CSCD §305〕 Aparipakkādipaṭikkūlabhāvavasena cassa kāyagatāsatibhāvanāpi pāripūriṃ gacchati | chapter on recollection meditation subjects | the treatise itself names the meditation subject to which it points, kāyagatāsati; development of mindfulness of the body occurs in that chapter |
〔CSCD §305〕 asubhasaññāya anulomapaṭipadaṃ paṭipanno hoti | chapter on foulness meditation subjects | development of the ten foulness objects occurs there; the treatise itself identifies this meditation subject as a way conforming to it |
〔CSCD §305〕 So pañcakāmaguṇapariññāmukhena rūpakkhandhaṃ parijānāti | chapter on the aggregates | full understanding of the form aggregate occurs there; this division makes full understanding of physical nutriment its gateway |
〔CSCD §305〕 Kabaḷīkārāhārassa sabhāvadhammatāya gambhīrattā appanaṃ appattena upacārasamādhinā cittaṃ samādhiyati | unit on the earth kasiṇa | the distinction between absorption and access occurs in that division; this meditation subject reaches only access and not absorption, and the treatise itself identifies the reason |
〔CSCD §306〕 Idāni āhāre paṭikkūlasaññānantaraṃ ekaṃ vavatthānanti | first unit on discerning the four elements | the following unit directly carries forward the name of this division—the continuation is identified by the treatise itself |
VII. Transmission
Questions concerning authorship, transmission, and the lineage of commentaries are not treated in this apparatus.