..續本文上一頁atedly experiencing (them) by way of the knowledge (of rise and fall)." These verses occur also in Sutta Nipata, v. 739, with one additional line.

　　8.Anusaya.

　　9."Conceit" refers in particular to self-conceit (asmi-mano), i.e., personality belief, on both the intellectual and the emotional levels.

　　10.Patala.

　　11.Comy. (paraphrased): According to popular belief, there is in the ocean a very deep abyss hollowed out by the force of the water, which is the abode of aquatic animals as well as dragon deities (naga), etc. Hence, for these beings, this abyss provides a basis for their existence, a comfortable abode. Therefore, to call it a bottomless pit is unrealistic and not factual, because it gives an inadequate and non-evident meaning to the word. It is rather bodily pain, inseparable from bodily existence, which deserves to be called a "bottomless pit" of suffering, being a part of unfathomable Samsara.

　　12.Comy.: In this Discourse, by the words "noble disciple," it is, in the first place, a stream-winner (sotapanna) that is meant. But also a meditator with strong insight and keen intellect is capable of withstanding feelings that arise without being carried away by them. He, too, ought to be included here (because he penetrates the feelings to some extent; Sub-comy.).

　　13.The term body may be taken here as referring to the first five of the six bases of sense-impression (phassayatana).

　　14.This paragraph and the one following were omitted from the BPS Wheel edition. They are identical to the corresponding paragraphs in the preceding sutta (SN 36.7) and are included here for the sake of completeness. — JB.

　　15.Sense-impression, or contact (phassa), is a mental factor and does not signify physical impingement.

　　16.Tajjam vedayitam.

　　17.In the section on "being quietened" (patipassaddha), the four immaterial absorptions (arupajjhana) are not mentioned. According to Comy. they are implied in the "cessation of perception and feelings" (for the attainment of which they are a condition).

　　18.This text is identical with MN 59 (Bahuvedaniya Sutta — Many Kinds of Feelings).

　　19.See Text 22.

　　20.Comy.: "From the fourth Jhana onwards, it is the neither-painful-nor-pleasant feeling (that is present in these meditative states). But this neutral feeling, too, is called ”pleasure” (sukha), on account of its being peaceful and sublime. What arises by way of the five cords of sensual desire and by way of the eight meditative attainments is called ”pleasure as being felt” (vedayita-sukha). The state of Cessation of Perception and Feeling is a ”pleasure, not being felt” (avedayita-sukha). Hence, whether it be pleasure felt or not felt, both are assuredly ”pleasure,” in the sense of their being painfree states (niddukkhabhava-sankhatena sukhena)."

　　In AN 9.34, the venerable Sariputta exclaims: "Nibbana is happiness, friend; Nibbana is happiness, indeed!" The monk Udayi then asked: "How can there be happiness when there is no feeling

　　" The venerable Sariputta replied: "Just this is happiness, friend, that therein there is no feeling." The continuation of that Sutta may also be compared with our text. On Nibbana as happiness, see also AN 6.100.

　　21.These are the elements of earth, water, fire, wind, space and consciousness. See Majjh. 140.

　　22.The commentary applies this to one who understands feeling and quotes the beginning of the Contemplation of Feeling from the Satipatthana Sutta. — Alternatively, "One who feels" may also refer to all beings who feel suffering and seek a release from it.

《Contemplation of Feeling:The Discourse-Grouping on the Feelings》全文閱讀結束。