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The Previous Buddhist Thinking and the works of Asanga cxxxi
It has also been held that this anāpānasmṛti-saṁprayoga is contemplated only upto the third dhyana-stage which lacks 'priti'.1 This anapana-smṛti bhāvanā, along with the smṛtyupasthāna-bhāvanā replaces 'prīti' by sukha and helps the citta inculcate the faculty of ending the attachment in wordly dharmas and realising their non-intrisic character which ultimately leads to the inculcation of samatha and vipasyana, the factors responsible for the rise of intuitive wisdom (prajña) and the attainment of Nirvana.
(e) Ähāra
The Buddhist concept of ahara or nutrition represents, in its various aspects, the doctrine of pratitya-samutpada. Literally it means 'food', 'nutriment', 'support', and it has been used in the Buddhist texts in figurative sense also.1 Thus, 'on this simple word is hinged practically the entire teaching of the Buddha, particularly his specific doctrines of the process of becoming, rebirth without a soul, dependent origination, the Four Noble Truths-to mention just a few of the more important issues. It is also the key-word which unlocks the doors of the mysteries of life and death in their most universal application.5
Thus, in the early Pali literature, it has been regarded as the main subsistence of the living beings and the thing which every monk and laity should know in its entirety. In the PSm. nutrition has been identified with the four worldly planes (lokas). These texts refer to this fourfold
1. Ś. Bh., p. 233.
2.
3.
4.
5.
6.
Ibid., p. 234-35; Bodhi, p. 273.
Vide EB, Vol. I, Fas. II, p. 282; S. N. II. 289; M. N. II. 319
sq. and elsewhere in the Nikayas.
Vide, E. B., loc. cit., p. 280 sq.
Ibid.. I, II, p. 280.
Psm., (K. N., V), pp. 135, 271; Cp, also P. 7, 26, 61, 63, 84-96, 88 and 202.
