user11009: In relation to the sutta SN 47.42 can you explain how you understand the following?

“With the origination of name-and-form there is the origination of
  mind. With the cessation of name-and-form there is the passing away of
  mind.
“With the origination of attention there is the origination of
  phenomena. With the cessation of attention, there is the passing away
  of phenomena.”
SN 47.42

I also wish to know the difference between four nutriments and the condition (paccaya) in dependent origination.

user295: Four Nutriments and Dependent Origination
4 Nutriments is what is required to sustain life. Dependent Origination (DO) describes the same from the origination point of view.
DO does not mention Edible food which is one difference, Though it is needed to sustain the body.
Craving and clinging in DO relates to volitional thought as it is I or mine who subject of craving and clinging and these volitional thoughts.
Sense impression / contact is common to both. So is consciousness.
Though the 4 Nutriments do not cover feeling explicitly they are integral part of both:

"In that manner, I say, O monks, should the nutriment sense-impression be considered. If the nutriment sense-impression is comprehended, the three kinds of feeling are thereby comprehended. And if the three kinds of feeling are comprehended, there is, I say, no further work left to do for the noble disciple.

Similarly craving which is not explicitly a part of the 4 Nutrimens but found in the explanation hence an integral part of both:

In that manner, I say, O monks, should the nutriment volitional thought be considered. If the nutriment volitional thought is comprehended, the three kinds of craving are thereby comprehended. And if the three kinds of craving are comprehended, there is, I say, no further work left to do for the noble disciple.

SN 12.63 - Puttamansa Sutta
Samudaya Sutta presents this slightly differently to Puttamansa Sutta.
This perhaps can also be viewed as a condensation of DO.
Four Nutriments in the context of Satipathana
How this relates to Satipatthana is as follows:

a monk dwells exertive, clearly knowing, mindful, observing [ body | feelings | mind | dhammas ] in the [ body | feelings | mind | dhammas ], removing covetousness and displeasure in the world

(Magga) Vibhaṅga Sutta
"Removing covetousness and displeasure in the world" means you have to be equanimous to the sensations either pleasant or unpleasant originating from: body, feelings, mind, dhammas. (This also is found in Dhātu Vibhaṅga Sutta and Titth’ayatana Sutta rendering of the Satipatthana which makes it more clearer.) In either cases (pleasant or unpleasant [or neutral]) they are due to contact. To make sure your attention is wise attention you should contemplate on impermanence also. Pahāna Sutta also mentions how you should deal with sensation, i.e., to be equanimous than reacting with craving aversion and ignorance. Wise attention, knowing the 3 Characteristic (being free from Vipallasa - see Vipallasa Sutta), displaces ignorance. Cover coming craving or ensuring than any experience (pleasant, unpleasant or neutral) does not lead to craving ensures liberation:

And if the three kinds of craving are comprehended, there is, I say, no further work left to do for the noble disciple.

Cessation of Name-Form by starving yourself. It is by understanding
how consciousness arises due to fabrication. Karma / fabrication are formed from activities. This again can be overcome by not generating unwholesome roots, i.e., be equanimous to sensation seeing their impermanence.
See:

The Four Nutriments of Life An Anthology of Buddhist Texts translated from the Pali, with an Introductory Essay by Nyanaponika Thera


user8157: 
In relation to the sutta SN 47.42 can you explain how you understand the following?


SN 47.42 is simply about standard causation (iddapaccayata) rather than about the dependent origination of suffering (paticcasamuppada). It simply states:

The physical body originates from physical food & passes away when it has no food.
Feelings originate from sense contact & pass away when there is no sense contact.
The citta (heart) originates from mentality & materiality  & passes away when there is no mentality & materiality. 
Understanding the Dhamma originates from attention & passes away when there is no attention.  

Note: the translation "passes away" is from the Pali "atthaṅgama" thus it has a different meaning to that of 'cessation' ('nirodha'), which again shows why it is not related to dependent origination. 
The fourth satipatthana, where 'dhamma' should properly be translated as 'Truth' rather than 'phenomena', is made clear in the following suttas: 

Bhikkhus, this is the forerunner and precursor of the rising of the sun, that is, the dawn. So too, bhikkhus, for a bhikkhu this is the
  forerunner and precursor of the arising of the seven factors of
  enlightenment, that is, careful attention. When a bhikkhu is
  accomplished in careful attention, it is to be expected that he will
  develop and cultivate the seven factors of enlightenment.
SN 46.13

Mindfulness and clear comprehension, too, I say, have a nutriment; they are not without nutriment. And what is the nutriment for
  mindfulness and clear comprehension? It should be said: careful
  attention
AN 10.61




I also wish to know the difference between four nutriments and the condition (paccaya) in dependent origination.

There are two types of four nutriments:

Four nutriments that support for the maintenance of 'beings' ('sattānaṃ'). SN 23.2 & SN 5.10 describe a 'being' ('satta') as a 'view' & attachment. Therefore, these four nutriments that support 'beings' develop from craving via dependent origination, as described in MN 38.
Four nutriments that are neutral, such as described in SN 12.63. These four nutriments enlightened ones use in 'moderation', without craving or attachment, as described in SN 12.63.

Therefore, the four nutriments appear to only relate to Dependent Origination when they support the maintenance of the self-view of 'beings' ('sattānaṃ').
When the four nutriments are used by a Buddha, they do not relate to Dependent Origination because Dependent Origination is the 'wrong path' (per SN 12.3).
To conclude, SN 47.42 is not about dependent origination & only 1/4 of it refers to nutriment. 

11009: <p>In relation to the sutta SN 47.42 can you explain how you understand the following?</p>

<blockquote>
  <p>“With the origination of name-and-form there is the origination of
  mind. With the cessation of name-and-form there is the passing away of
  mind.</p>
  
  <p>“With the origination of attention there is the origination of
  phenomena. With the cessation of attention, there is the passing away
  of phenomena.”<br>
   <a href="https://suttacentral.net/en/sn47.42" rel="nofollow noreferrer">SN 47.42</a></p>
</blockquote>

<p>I also wish to know the difference between four nutriments and the condition (<em>paccaya</em>) in dependent origination.</p>
 295: <h1>Four Nutriments and Dependent Origination</h1>
<p>4 Nutriments is what is required to sustain life. Dependent Origination (DO) describes the same from the origination point of view.</p>
<p>DO does not mention Edible food which is one difference, Though it is needed to sustain the body.</p>
<p>Craving and clinging in DO relates to volitional thought as it is I or mine who subject of craving and clinging and these volitional thoughts.</p>
<p>Sense impression / contact is common to both. So is consciousness.</p>
<p>Though the 4 Nutriments do not cover feeling explicitly they are integral part of both:</p>
<blockquote>
<p>&quot;In that manner, I say, O monks, should the nutriment sense-impression be considered. If the nutriment sense-impression is comprehended, the three kinds of feeling are thereby comprehended. And if the three kinds of feeling are comprehended, there is, I say, no further work left to do for the noble disciple.</p>
</blockquote>
<p>Similarly craving which is not explicitly a part of the 4 Nutrimens but found in the explanation hence an integral part of both:</p>
<blockquote>
<p>In that manner, I say, O monks, should the nutriment volitional thought be considered. If the nutriment volitional thought is comprehended, the three kinds of craving are thereby comprehended. And if the three kinds of craving are comprehended, there is, I say, no further work left to do for the noble disciple.</p>
</blockquote>
<p>SN 12.63 - <a href="http://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.063.nypo.html" rel="nofollow noreferrer">Puttamansa Sutta</a></p>
<p><a href="https://suttacentral.net/en/sn47.42" rel="nofollow noreferrer">Samudaya Sutta</a> presents this slightly differently to <a href="http://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.063.nypo.html" rel="nofollow noreferrer">Puttamansa Sutta</a>.</p>
<p>This perhaps can also be viewed as a condensation of DO.</p>
<h1>Four Nutriments in the context of Satipathana</h1>
<p>How this relates to Satipatthana is as follows:</p>
<blockquote>
<p>a monk dwells exertive, clearly knowing, mindful, observing [ body | feelings | mind | dhammas ] in the [ body | feelings | mind | dhammas ], <strong>removing covetousness and displeasure in the world</strong></p>
</blockquote>
<p><a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/14.5-Magga-Vibhanga-S-s45.8-piya.pdf" rel="nofollow noreferrer">(Magga) Vibhaṅga Sutta</a></p>
<p>&quot;Removing covetousness and displeasure in the world&quot; means you have to be equanimous to the sensations either pleasant or unpleasant originating from: body, feelings, mind, dhammas. (This also is found in <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/4.17-Dhatu-Vibhanga-S-m140-piya.pdf" rel="nofollow noreferrer">Dhātu Vibhaṅga Sutta</a> and <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/6.8-Titthayatana-S-a03.61-piya.pdf" rel="nofollow noreferrer">Titth’ayatana Sutta</a> rendering of the Satipatthana which makes it more clearer.) In either cases (pleasant or unpleasant [or neutral]) they are due to contact. To make sure your attention is wise attention you should contemplate on impermanence also. <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2010/02/31.1-Pahana-S-s36.3-piya.pdf" rel="nofollow noreferrer">Pahāna Sutta</a> also mentions how you should deal with sensation, i.e., to be equanimous than reacting with craving aversion and ignorance. Wise attention, knowing the <a href="https://en.wikipedia.org/wiki/Three_marks_of_existence" rel="nofollow noreferrer">3 Characteristic</a> (being free from Vipallasa - see <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/16.11-Vipallasa-S-a4.49-piya.pdf" rel="nofollow noreferrer">Vipallasa Sutta</a>), displaces ignorance. Cover coming craving or ensuring than any experience (pleasant, unpleasant or neutral) does not lead to craving ensures liberation:</p>
<blockquote>
<p>And if the three kinds of craving are comprehended, there is, I say, no further work left to do for the noble disciple.</p>
</blockquote>
<p>Cessation of Name-Form by starving yourself. It is by understanding
how consciousness arises due to fabrication. Karma / fabrication are formed from activities. This again can be overcome by not generating unwholesome roots, i.e., be equanimous to sensation seeing their impermanence.</p>
<p>See:</p>
<ul>
<li><a href="http://www.accesstoinsight.org/lib/authors/nyanaponika/wheel105.html" rel="nofollow noreferrer">The Four Nutriments of Life An Anthology of Buddhist Texts translated from the Pali, with an Introductory Essay</a> by Nyanaponika Thera</li>
</ul>
 8157: <blockquote>
  <p><strong>In relation to the sutta SN 47.42 can you explain how you understand the following?</strong></p>
  
  <hr>
</blockquote>

<p>SN 47.42 is simply about standard causation (<em>iddapaccayata</em>) rather than about the dependent origination of suffering (<em>paticcasamuppada</em>). It simply states:</p>

<ul>
<li><p>The physical body originates from physical food &amp; passes away when it has no food.</p></li>
<li><p>Feelings originate from sense contact &amp; pass away when there is no sense contact.</p></li>
<li><p>The citta (heart) originates from mentality &amp; materiality  &amp; passes away when there is no mentality &amp; materiality. </p></li>
<li><p>Understanding the Dhamma originates from attention &amp; passes away when there is no attention.  </p></li>
</ul>

<p>Note: the translation "passes away" is from the Pali "<em>atthaṅgama</em>" thus it has a different meaning to that of 'cessation' ('<em>nirodha</em>'), which again shows why it is not related to dependent origination. </p>

<p>The fourth satipatthana, where '<em>dhamma</em>' should properly be translated as 'Truth' rather than 'phenomena', is made clear in the following suttas: </p>

<blockquote>
  <p><em>Bhikkhus, this is the forerunner and precursor of the rising of the sun, that is, the dawn. So too, bhikkhus, for a bhikkhu this is the
  forerunner and precursor of the arising of the seven factors of
  enlightenment, that is, careful <strong>attention</strong>. When a bhikkhu is
  accomplished in careful attention, it is to be expected that he will
  develop and cultivate the seven factors of enlightenment.</em></p>
  
  <p><em>SN 46.13</em></p>
  
  <hr>
  
  <p><em>Mindfulness and clear comprehension, too, I say, have a nutriment; they are not without nutriment. And what is the nutriment for
  mindfulness and clear comprehension? It should be said: careful
  <strong>attention</em></strong></p>
  
  <p><em>AN 10.61</em></p>
  
  <hr>
</blockquote>

<hr>

<blockquote>
  <p><strong>I also wish to know the difference between four nutriments and the condition (paccaya) in dependent origination.</strong></p>
</blockquote>

<p>There are two types of four nutriments:</p>

<ul>
<li><p>Four nutriments that support for the maintenance of 'beings' ('sattānaṃ'). SN 23.2 &amp; SN 5.10 describe a 'being' ('satta') as a 'view' &amp; attachment. Therefore, these four nutriments that support 'beings' develop from craving via dependent origination, as described in MN 38.</p></li>
<li><p>Four nutriments that are neutral, such as described in SN 12.63. These four nutriments enlightened ones use in 'moderation', without craving or attachment, as described in SN 12.63.</p></li>
</ul>

<p>Therefore, the four nutriments appear to only relate to Dependent Origination when they support the maintenance of the self-view of 'beings' ('sattānaṃ').</p>

<p>When the four nutriments are used by a Buddha, they do not relate to Dependent Origination because Dependent Origination is the 'wrong path' (per SN 12.3).</p>

<p>To conclude, SN 47.42 is not about dependent origination &amp; only 1/4 of it refers to nutriment. </p>
