..续本文上一页 is said to be a ”producer of corporeality” (ruupam samu.t.thaapeti). Its function of sustaining consist in the production of the basic octad, with nutritive essence as its eighth factor (oja.t.thamaka-ruupa).

　　22.

　　Sub-Comy: "This is said because the craving for taste is strong when taking edible food. By being the cause of much harm, it is a danger."

　　23.

　　Sub-Comy: "”Approach” is the coming-together (sa"ngati) of object, sense-organ, and consciousness, or of object and consciousness. By being the cause of arising of feeling, etc., it is a danger."

　　24.

　　Sub-Comy: "The danger lies in its being the cause of the origination of existence."

　　25.

　　Sub-Comy: "The danger in consciousness is its being a root-cause of all those harmful phenomena which are the originators of a new existence."

　　26.

　　Trans. by Naa.naamoli, p. 372ff.

　　27.

　　Ibid., p. 704f, and Ledi Sayadaw, A Manual of Insight (The Wheel No. 31/32), pp. 52-82.

　　28.

　　savatthukavasena. Bracketed explanation, according to Sub-Comy.

　　29.

　　phassa-pancamaka-dhammaa, the pentad of sense-impression, feeling, perception, volition, and consciousness. See Nyanaponika Thera, Abhidhamma Studies, 2nd ed., Kandy 1964 (Buddhist Publication Society), p. 47ff.

　　30.

　　Sub-Comy: "The condition of the five aggregates, here defined as mind-and-matter, is consciousness; and the latter”s condition is kamma-formations; and the condition of that is ignorance." See The Wheel No. 15a/b.

　　31.

　　See Path of Purification, p. 705.

　　32.

　　See The Wheel No. 15a/b, Dependent Origination, by Piyadassi Thera.

　　33.

　　This refers to seven decads of corporeal factors, consisting of nine constant factors, i.e., the basic octad (see Note 18) and vitality; as the tenth, one of the following seven is added to form seven decads of corporeal continua: eye-sensitivity, ear-, nose-, tongue-sensitivity, bodily sensitivity, sex, and heart-basis (the physical basis of mind).

　　34.

　　Those blind, deaf or sexless (Sub-Comy).

　　35.

　　Additions in round brackets ( ) are from the subcommentary.

　　36.

　　Sub-Comy: "By the mention of kamma, reference to a past birth is implied; that is, to the existence where that kamma has been accumulated. Hereby the beginninglessness of the sa.msaaric cycle is illustrated."

　　37.

　　See Path of Purification, p. 669.

　　38.

　　Consumes or eats (aaharati) — The commentators say that this monk believed that he understood the three other kinds of nutriment but concerning consciousness he had conceived the notion that there was a "being" (satta) that takes consciousness onto himself as nutriment.

　　39.

　　Comy: "I do not say that there is any being or person that consumes (or eats)."

　　40.

　　Comy: "That means: ”For what (impersonal) state (or thing; katamassa dhammassa) is the nutriment consciousness a condition (paccaya)

　　”" The term dhamma, in the sense of an impersonal factor of existence, is here contrasted with the questioner”s assumption of a being or person performing the respective function. By re-formulating the question, the Buddha wanted to point out that there is no reason for assuming that the nutriment consciousness "feeds" or conditions any separate person hovering behind it; but that consciousness constitutes just one link in a chain of processes indicated by the Buddha in the following.

　　41.

　　The nutriment consciousness signifies here the rebirth-consciousness.

　　42.

　　aayatim punabbhavaabhinibbatti; Comy: "This is the mind-and-body (naama-ruupa) conascent with that very (rebirth) consciousness." This refers to the third link of the dependent origination: "Through (rebirth) consciousness conditioned is mind-and-body" (viññaa.na-paccayaa naama-ruupam).

　　43.

　　Comy: "The Exalted One said this for giving to the monk an opening for a further question."

　　44.

　　Comy: "Why does not the monk continue to ask: ”Who becomes

　　” Because as one cherishing wr…

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