..續本文上一頁of affection for me."

　　4.

　　Kaama-vitakkaa, byaapaada-vitakkaa, vihi.msaa-vitakkaa. These three constitute "wrong thought" (micchaa-sankappa).

　　5.

　　Comy.: "In 500 successive rebirths, Meghiya had been a king. When he went out into the royal park for sport and amusement together with dancing girls of three age groups, he used to sit down at that very spot, called ”the auspicious slab.” Therefore, at the very moment when Meghiya sat down at that place, he felt as if his monkhood had left him and as if he had assumed a king”s appearance and were seated on a splendid couch, surrounded by beautiful dancers. And when, as a king, he was enjoying that splendor, a thought of sensuality arose in him. At that very time it happened that his great warriors brought to him two bandits whom they had arrested, and Meghiya saw them as distinctly as if they were standing in front of him. Now when (as a king) he was ordering the execution of one bandit, a thought of hate (aversion) arose in him; and when he was ordering the manacling and imprisonment, a thought of harming (aggressiveness) arose in him. So (even now, as Meghiya) he became entangled in these unwholesome thoughts like a tree in a net of creepers or like a honey-gatherer in a swarm of honey-bees."

　　6.

　　Resort (gocara). The places he resorts to, and generally his human contacts, should be befitting for a monk.

　　7.

　　This text occurs also in Udaana 4.1, with an additional concluding stanza.

　　8.

　　Anaavajja-bala.

　　9.

　　Ariya-saavaka: this refers to the stream-winner (sotaapanna) and the other three stages of sainthood. Only from stream-entry onwards is moral conduct perfect and inviolable.

　　10.

　　Sangaha-vatthu.

　　11.

　　This monk had felt neglected by the venerable Saariputta and, conceiving a grudge against him, he thought: "I shall put an obstacle to his journey." Comy. says that the venerable Saariputta, when leaving, passed a group of monks, and a whiff of wind moved an edge of his robe which slightly touched the face of that monk. This was used by the monk as a cause for complaint. The story, in this text, occurs also in the Comy. to Dhammapada v. 95 (Book VII, No. 6) with some elaborations.

　　12.

　　According to Comy., the Buddha knew well that the venerable Saariputta was quite incapable of hurting anyone, but to exclude the reproach of partiality, he summoned Saariputta.

　　13.

　　Kaaye kaayagataasati.

　　14.

　　These similes also occur at MN 62.

　　15.

　　Can.d.aala; one of India”s despised communities; they were scavengers, corpse-removers and beggars.

　　16.

　　About Samiddhi, see MN 136; Thag 46; SN 1.20; SN 4.22.

　　17.

　　The Pali word aaramman.a has here not its familiar meaning of "object," but its original, literal meaning of "hold" or "support." Comy. explains it here as condition (paccaya).

　　18.

　　Sankappa-vitakkaa; Comy.: sankappa-bhuutaa vitakkaa, intentional or purposive thoughts.

　　19.

　　Naama-ruupa. Comy.: The four mental aggregates (khandha) and the four material elements with the corporeality derived from them, these are the conditions for the arising of thought.

　　20.

　　Dhaatu. Comy.: ruupa-dhaatu-aadiini, i.e., the six basic objects; forms, sounds, etc.

　　21.

　　Comy.: the associated contact, sampayutta-phassa.

　　22.

　　Vedanaa-samosaran.aa. It is the emotional value (pleasant, unpleasant and neutral) that holds the various aspects of a thought together.

　　23.

　　Samaadhi-pamukhaa. Comy.: This in the sense that concentration (on an object) is the precursor (pubbhangama) of thoughts and is their best (jet.t.haka), i.e., concentration makes for the highest intensity of thoughts.

　　24.

　　Sataadhipateyyaa.

　　25.

　　Pan~n~uttaraa. Comy.: the wisdom connected with the paths (of emancipation; magga pan~n~aa).

　　26.

　　Vimutti-saaraa. From the Buddhist point of view the essential point about a thought is whether or not it is helpful to final liberation. According to …

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