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80
A lovely friendship is food for virtue. Restraint of the sense-faculties is
food for the Brahma-life. Not quarrelling is food for friendship.
Repetition is food for much knowledge. Lending an ear and asking
questions are foods for wisdom. Study and examination are foods for
teachings. Right faring is food for the heaven worlds."137
膧h膩ra is not only a material phenomenon, but as an active process it
is a condition (膩h膩ra-paccaya) of support of two kinds: the relation of
edible food to the body and the relation of immaterial supports to co-
existing states of mind and body. It is this nutritive support in the
psychological field, which forms the basis of the doctrine of karma and
the teachings connected therewith. Food (膩h膩ra) is frequently
synonymous with causal condition, e.g, "from the arising of food comes
the arising of body; from the ceasing of food is the ceasing of body; and
the way leading to the ceasing of the body is the Noble Eightfold Path:
膩h膩ra-samuday膩 r奴pa-samudayo, 膩h膩ranirodh膩 r奴panirodho; ayam eva
ariyo a峁�峁環angiko maggo r奴panirodhag膩min墨. Here, food of the body
has been substituted for the usual conflict of existence (dukkha), its origin
(samudaya,) its cessation (nirodha) and the path thereto (magga.) And
gain, consciousness and its cause (pa帽cabija-j膩t膩ni vi帽帽膩峁嘺m s膩h膩ram
da峁�峁環abbam) are to be considered as the five sorts of seed, which require
both the soil of the four stations of consciousness (vi帽帽膩峁嘺峁�峁環iti) and the
water of lust (nandir膩ga) in order to grow and increase. Similarly,
merit is called the food, i.e., the cause of happiness (sukhass膩h膩ra)."
,,138
139 140
The above suttas have pointed out 膩h膩r膩 is paccaya - condition. For
the four foods, edible food (kabalink膩r膩h膩ra) is the cause of inseparable
matter (avinibbhogarupa) - the four great essentials: earth, water, fire,
137 A.V, 136, I峁�峁環adhammasutta No.3 (73).
138 S. III, 59.
139 Ibid., 54.
140 A. III, 51.
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