..續本文上一頁47/48), p. 8, and Anatta and Nibbana, by Nyanaponika Thera (Wheel No. 11), p. 18 (quotation).

　　5.In which these views arise (yattha uppajjanti), i.e., arise for the first time, without having occurred earlier (Comy.).

　　Underlie (anusenti), i.e., habitually occur (cf. anusaya, "tendency," which may be latent or active). Comy.: "This refers to views which, having been indulged in repeatedly, have become strong and have not been removed." Sub.Comy.: "By ultimate elimination (samuccheda-vinaya-vasena)."

　　Become active (samudacaranti). Comy.: "Wrong views have arrived at the (action-) doors of body and speech," i.e., which have found expression in words and deeds.

　　6.With right wisdom (sammappaññaya). Comy.: "With insight-wisdom, ending with the knowledge pertaining to the path of stream-entry."

　　7.As it actually is (yatha-bhutam). Comy.: "Because the five aggregates exist only in that manner (i.e., as something ”that is not mine,” etc.). But if conceived in the way ”It is mine,” etc., it simply does not exist (n”ev”atthi)."

　　8.This is not mine: hereby craving (tanha) is rejected.

　　9.This I am not: this refers to the rejection of conceit (mana).

　　10.This is not my self: this refers to the rejection of false views (ditthi).

　　11.Abandoning... discarding (pahanam... patinissaggo). Comy.: "Both terms are synonymous with the ultimate eradication of wrong views, taking place at stream-entry when the fetter of personality belief is destroyed."

　　12.Now the Buddha speaks, on his own, of another type of "self-overrater," i.e., of those who have realized any of the eight meditative attainments (samapatti) and believe that this signifies true "effacement" (sallekha).

　　The common meaning of sallekha* is austere practice or asceticism; but in the Buddha”s usage it is the radical "effacing" or removal of the defilements.

　　*[Sallekha (= sam-lekha) is derived from the verbal root likh, to scratch; hence likhati (a) to scratch in, to write; (b) to scratch off, to remove: samlikhati, "to remove fully." An interesting parallel is "ascesis," derived from the Greek askeuein, to scratch. The rendering by "effacement" is Ñanamoli Thera”s; Soma Thera has "cancelling"; I. B. Horner, "expunging."]

　　The eight stages of meditation given here in the discourse, consist of the four fine-material absorptions (rupajjhana) and the four immaterial absorptions (arupajjhana). Comy. says that these meditative attainments "are in common with the ascetics outside (the Buddha”s Dispensation)."

　　Comy.: "The overrater”s meditative absorption is neither ”effacement” nor is it the ”path of practice for effacement” (sallekha-patipada). And why not

　　 Because that jhana is not used by him as a basis for insight; that is, after rising from jhana he does not scrutinize the (physical and mental) formations" (see Visuddhimagga transl. by Ñanamoli, Ch. XVIII, 3). His jhana produces only one-pointedness of mind, and is, as our text says, an "abiding in ease here and now."

　　13."By ”perceptions of corporeality” (rupasañña) are meant the absorptions of the fine-material sphere (rupajjhana) as well as those things that are their objects" (Visuddhimagga).

　　14.Perceptions of sense-response (lit. resistance, patigha-sañña) are perceptions arisen through the impact of the physical sense bases (eye, etc.) and their objects.

　　15.Perceptions of variety (ñanatta-sañña) are perceptions that arise in a variety of fields, or various perceptions in various fields. This refers to all perceptions belonging to the sense sphere (kamavacara).

　　16.Comy.: "Now, the Blessed One shows in forty-four ways where effacement should be practiced. But why are harmlessness and the other states regarded as effacement, unlike the eight meditative attainments

　　 B…

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