..续本文上一页ated in this exposition of the courses of kamma, is what is meant. The rest is as aforesaid. Thus he concludes the exposition by means of the path of non-return and the path of arahantship.

　　The Four Nutriments: General

　　9. Saying, "Good, friend,"... (etc.)..." and has arrived at this true Dhamma": Thus, having heard the Venerable Sariputta”s exposition of the four truths under the heading of the wholesome and the unwholesome, the bhikkhus delighted in his words with the statement, "Good, friend," and rejoiced with the mind that aroused that statement; what is meant is that they agreed by word and approved by mind. Now, because the Elder was competent to give an exposition on the four truths in perse ways — as (the Blessed One) said: "Bhikkhus, Sariputta is able to propound, to teach, the Four Noble Truths in detail" (M.141/iii, 248); or because he had said "in that way too," being desirous of giving a further exposition, the bhikkhus, being desirous of hearing the teaching of the four truths by another method, asked him a further question. By asking "But, friend, might there be another way

　　 Would there be another case

　　" they asked another question additional to that question asked and answered (already) by the Venerable Sariputta himself. Or what is meant is that they asked a question subsequent to the previous one. Then, answering them, the Elder said, "There might be, friends," and so on.

　　10. Herein, this is the elucidation of the terms that are not clear. Nutriment (ahara) is a condition (paccaya). For a condition nourishes its own fruit, therefore it is called nutriment.[21]

　　11. Of beings that already have come to be (bhutanam va sattanam), etc.: Here come to be (bhuta) means come to birth, reborn; seeking a new existence (sambhavesinam) means those who seek, search for, existence, birth, production. Therein, among the four kinds of generation,[22] beings born from eggs and from the womb are said to be "seeking a new existence" as long as they have not broken out of the eggshell or the placenta. When they have broken out of the eggshell or the placenta and emerged outside, they are said to have "come to be." The moisture-born and the spontaneously born are said to be "seeking a new existence" at the first moment of consciousness; from the second moment of consciousness onwards they are said to have "come to be."

　　Or alternatively, "come to be" is born, reproduced; this is a term for those who have destroyed the cankers (arahants), who are reckoned thus: "They have come to be only, but they will not come to be again." "Seeking a new existence" means they seek a new existence; this is a term for worldlings and disciples in higher training who seek a new existence in the future too, because they have not abandoned the fetter of being. Thus by these two terms he includes all beings in all ways.

　　For the maintenance (thitiya); for the purpose of maintaining. For the support (anuggahaya): for the purpose of supporting, for the purpose of helping. This is merely a difference of words, but the meaning of the two terms is one only. Or alternatively, "for the maintenance" is for the non-interruption of this or that being by means of the serial connection of arisen states. "For the support" is for the arising of unarisen (states). And both these expressions should be regarded as applicable in both cases thus: "For the maintenance and support of those that have come to be, and for the maintenance and support of those seeking a new existence."

　　The Four Kinds of Nutriment

　　Physical food as nutriment (lit. "food made into a ball") (kabalinkaro aharo) is nutriment that can be swallowed after making it into a ball; this is a term for the nutritive essence which has as its basis boiled rice, junket, etc.[23] Gross or subtle (olariko va …

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