..续本文上一页 signata and the examining of it as impermanent, etc., by way of the seven contemplations — this is "comprehension as investigating."

　　3. The path of sainthood (arahatta-magga) that discards attachment and desire for that very (combination of) mind-and-body — this is "comprehension as abandoning."

　　If the nutriment sense-impression is thus comprehended in a threefold way, the three kinds of feeling are likewise comprehended thereby, because they have their root in sense-impression and are conjoined with it (sampayutta).

　　In such a way, the exposition of the nutriment sense-impression has been led up to the attainment of sainthood.

　　3. The Nutriment Volitional Thought

　　The application of the simile of the pit of glowing embers is as follows:

　　The pit of glowing embers is the round of existence in its three spheres. The man desirous to live, is a foolish worldling attaching himself to the round of existence. The two strong men are the wholesome and unwholesome kamma. Their dragging the man to the pit is the accumulation of kamma (or karmic effort; kammaayuuhana), because if kamma is accumulated it drags into rebirth. The pain inflicted by the pit of embers is the sa.msaaric suffering inflicted by kamma.

　　The connection with the threefold comprehension is the same as in the case of sense-impression.

　　"...If the nutriment volitional thought is comprehended, the three kinds of craving are thereby comprehended," i.e., the sensual craving, the craving for (eternal) existence and the craving for self-annihilation. Why is this so

　　 Because volitional (kammic) thought has its root in craving, and if the cause is not abandoned, the result cannot be abandoned.

　　In such a way, the exposition of the nutriment volitional thought has been led up to the attainment of sainthood.

　　4. The Nutriment Consciousness

　　In the application of the simile of the criminal pierced by spears, the king should be understood as kamma. The criminal is the foolish worldling attaching himself to the round of existence. The 300 spears are the rebirth-consciousness. The order of the king to pierce the criminal with 300 spears, corresponds to the King of Kamma seizing the foolish worldling attached to sa.msaara, and flinging him into rebirth. Though, herein, the 300 spears have been compared to rebirth consciousness, there is no pain in the spears themselves, but the pain that originates from the wound caused by the spears” piercing. Similarly, there is no suffering in rebirth itself; but there is kamma-resultant suffering (vipaaka-dukkha) arising during the life-process in a given rebirth, as corresponding to the painful wound caused by the spears.

　　Here, too, the threefold comprehension should be understood as in the case of the nutriment sense-impression.

　　"...Mind-and-body are thereby comprehended": mind-and-body as conditioned by consciousness (according to the dependent origination). If consciousness is comprehended, also mind-and-body are comprehended, being rooted in consciousness and arising together with it.

　　In such a way, also the exposition of the nutriment consciousness has been led up to the attainment of sainthood.

　　§ 3. The Conditioned Nature of Nutriment

　　THE DISCOURSE

　　At Saavatthii.

　　"There are, O monks, four nutriments for the sustenance of beings born, and for the support of beings seeking birth. What are the four

　　"Edible food, coarse and fine; secondly, sense-impression; thirdly, volitional thought; fourthly, consciousness.

　　"Of these four nutriments, O monks, what is their source, what is their origin, from what are they born, what gives them existence

　　"These four nutriments, O monks, have craving as their cause, have craving as their origin, are born of craving, and craving gives them existence.

　　"And this craving, O monks, what is its source, wh…

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