..续本文上一页 not quarrel with each other, "This is your share, that is my share! It is your son! It is my son!"; but they ate in concord and harmony.

　　Now, the Master, considering in such food its aspect of being taken without greed and attachment, wanted also the community of monks to appreciate that aspect, and said: "What do you think, monks, will they eat the food for the pleasure of it...

　　"

　　"In the same manner," that is, similar to the flesh of a beloved son, should edible food be considered by way of its nine loathsome aspects. What nine

　　 A monk takes edible food reflecting on the repulsiveness of having to go out (on almsround), of having to search (for the almsfood) and of the partaking of it; the repulsiveness of the bodily secretion (while ingesting), of the food”s bodily receptacle, of its digested and undigested condition (in the stomach), of smearing and evacuation. These nine are explained in detail in The Path of Purification, in the section on "The Perception of the Repulsiveness in Nutriment."[26]

　　Hence food should be taken, after applying the Simile of the Son”s Flesh by way of those nine reasons of loathsomeness.

　　Here follows a lengthy section in which the statements about the couple not eating their son”s flesh with gusto and greed, etc., are applied to a monk”s attitude towards his alms-food. This is treated in full up to the last item on "not quarreling."

　　Comprehension. "If the nutriment edible food is comprehended (pariññaate)..." — i.e., if comprehended by the three kinds of comprehension (pariññaa): comprehension as the known, as investigating, and abandoning.[27] In which way

　　1. Herein a monk understands: What is called the "nutriment edible food" is the material group with nutritive essence as the eighth factor (i.e., nutritive essence), with (the other component factors of) its material basis.[28] This material octad, where does it impinge

　　 At the tongue-sensitivity (jivhaa-pasaada). On what is the tongue-sensitivity based

　　 On the four great primaries of matter (the elements). Hence (on this occasion of eating), the material octad with nutritive essence as its eighth factor, tongue-sensitivity, and the conditions of it, the four great primaries — these things constitute the aggregate of corporeality (ruupakkhandha). The group of mental factors having contact (sense-impression) as the fifth factor,[29] which takes it up (i.e., the aggregate of corporeality), these are the four mental aggregates. All these (phenomena constituting the) five aggregates are just "mind-and-matter" (naama-ruupa). Thus he understands (the ultimate facts underlying the act of eating).

　　Having defined these phenomena according to their inpidual functions and characteristics, he searches for their conditionality and finds it in the dependent origination (pa.ticca-samuppaada), in its ascending and descending order.[30]

　　By such correct understanding of mind-and-matter with its conditions, in the instance of the nutriment edible food, the latter has in so far been comprehended (pariññaata) "as known" (ñaata-pariññaa; i.e., as an object of knowledge in ultimate terms).

　　2. To that very (instance of) mind-and-matter with its conditions, he now applies the three signata — impermanence, suffering and not-self — and discerns it (sammaasati) by way of the seven contemplations.[31] Hereby the nutriment edible food has been comprehended by way of the investigating comprehension consisting in the full penetration of the three signata and the knowledge of discernment (sammasana-ñaa.na).

　　3. By discarding attachment and desire in regard t, o that very mind-and-matter, and comprehending it through the attainment of the path of non-returning, the nutriment edible food has been compr…

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