..续本文上一页nderstood to apply also to those that are not kammically acquired. For there is nutritive essence in the kinds of materiality that are aroused by the eight types of consciousness accompanied by greed;[39] this is the nutriment physical food that is not kammically acquired yet is produced by conascent craving as its condition. But the contact and volition associated with the consciousness accompanied by greed, and that mind or consciousness itself — these are the nutriments of contact, mental volition and consciousness that are not kammically acquired yet are produced by craving as their condition.
With the cessation of craving there is cessation of nutriment (tanhanirodha aharanirodho): By this there is set forth the cessation of nutriment by the cessation of the craving that had become the condition for both nutriment that is kammically acquired and that which is not kammically acquired. The rest (should be understood) by the method stated, but there is this difference. Here the four truths are stated directly, and as here, so in all the following sections. Therefore one who is unconfused in mind can deduce the truths throughout in what follows.[40]
12. And in all the following sections the delimiting phrase In that way too, friends (ettavata pi kho avuso) should be construed according to the principle that has been expounded. Here, in the first place, this is the interpretation of it (in the present context). "In that way too": what is meant is: "the attention and penetration stated by way of the teaching concerning nutriment." The same method throughout.
The Four Noble Truths
14. Now, delighting and rejoicing in the Elder”s words, after saying as before "Good, friend," the bhikkhus asked a further question, and the Elder answered them by another exposition. This method is found in all the following sections. Therefore, from here onwards, we shall explain the meaning only of the particular exposition he states in reply, without touching upon such words (as are already explained).
15. In the brief exposition of this teaching, in the phrase (he) understands suffering (dukkham pajanati), "suffering" is the truth of suffering. But regarding the detailed exposition, whatever needs to be said has all been said already in the Visuddhimagga in the Description of the Truths (XVI,13-104).
Aging and Death
21. From here onwards the teaching is given by way of dependent arising (paticca samuppada).
22. Therein, in the section on aging and death, firstly as to the term their (tesam tesam) — this should be understood as a collective designation in brief for the many kinds of beings. For if one were to state (the aging of inpiduals such as) the aging of Devadatta, the aging of Somadatta, etc., one would never come to an end of beings. But there is no being not included by this term "their."[41] Therefore it was said above: "This should be understood as a collective designation in brief for the many kinds of beings."
In the various (tamhi tamhi): This is a collective designation for the many (different) orders by way of destiny and birth. Orders of beings (sattanikaye): an indication of the nature of what is designated by the collective designation.
Aging, old age (jara jiranata), etc.: As regards these, "aging" is the description of the nature; "old age" is the description of the aspect; "brokenness," etc., are descriptions of the function with respect to the passage of time; and the last two terms are descriptions of the normal (process). For this is indicated as to nature by this term aging (jara); hence this is a description of its nature. It is indicated as to aspect by this term old age (jiranata); hence this is a description of its aspect. Brokenness (khandicca): by this it is indicated as to the function of causing the brok…
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