..續本文上一頁 (pa.ticca-samuppaada). Our text excludes the misconception that ignorance is the first causeless cause. The same holds true of craving which, according to the second noble truth, is the origin of suffering, but likewise not in an absolute sense. Hence the same statements about ignorance are made about craving in the next paragraph. Ignorance and craving, though very powerful root conditions of sa.msaara, are themselves mere conditioned phenomena and therefore can be eliminated, or, more correctly expressed, be stopped (nirodha) from arising; otherwise deliverance would be impossible. See Path of Purification, Ch. XVII, paras. 36-39.
59.Idappaccayaa.
60.Saaraaha.m. Comy.: sa-paccaya.m, "it is with conditioning."
61.Pa~nca-niivara.naani. On these see The Five Hindrances and their Conquest (Wheel No. 26). In MN 9 it is the cankers (aasava) that are given as conditioning factors for ignorance. See also the Comy. to MN 9, in Right Understanding, Discourse and Commentary, tr. by Soma Thera (Bauddha Sahitiya Sabha, Colombo, 1949), p. 54.
62.Bhava-ta.nhaa.
63.Tii.ni duccaritaani. They are threefold by way of deeds, words and thoughts.
64.Ayoniso manasikaaro.
65.Asaddhiya.m.
66.Asaddhammassavana.m; this phrase can also be rendered by "not listening to the True Teaching."
67.Asappurisa-sa.mseva.
68.Literally: "When association with unworthy people becomes full, it will fill up the listening to wrong teachings." So also in the following. The expression "becomes full" links up with the simile in the following paragraph.
69.Vijjaa-vimutti. This denotes arahantship.
70.The village of Naalaka was the place of the venerable Saariputta”s birth and death. Since, after his ordination, he had visited his birth place only once, shortly before his death, this dialogue must have taken place at that time.
71.Vajjiyamaahita is one of those lay disciples of whom it is said in AN 6.131: "He has come to certainty regarding the Blessed One, has seen the Deathless, and lives realising the Deathless." According to the Comy., this refers to the stage of a sekha, "one in the higher training" of the first three of the four stages of sanctitude (stream-entry, etc.). The translation in Gradual Sayings (PTS) is incorrect.
72.Vibhajjavaado bhagavaa na so bhagavaa ettha eka.msavaado. In later times the Buddha”s teaching, as documented in the Paali Tipi.taka and handed down by the Theravaada school, was called vibhajja-vaada, i.e., the discriminative, differentiating, analytical or critical teaching, in contrast to a generalizing and one-sided (eka.msa) doctrine.
73.Venayiko.
74.Appannattiko. Comy.: "(The accusation is that) the Buddha makes declarations about an unevident (apaccakkha) Nibbaana; but that he cannot declare anything (definite) about (the world being) self-created (or created by another), etc."
75.Saha-dhammena; or: befittingly.
76.This refers to conceptions of freedom based on wrong views.
77.Apparajakkho: lit., "with little dust in the eye" (of wisdom, or understanding).
78.Niiyati; lit., "will be led out." i.e., will be saved, or set free, from the world of suffering.
79.Comy.: "The Blessed One remained silent because the question was an inadmissable one, being based upon the wrong view of a being (sattuupaladdhi).
80.Sabba-saamukka.msika.m pa~nha.m. Comy.: "the very highest question of all," i.e., on the highest or ultimate problems.
81.Uttiya”s earlier questions about the eternity of the world, etc., as well as his later question about the salvation of the entire world, both belong to a type of question that is to be put aside and rejected (.thapaniiya), because they presuppose non-existent substantial entities, be it the generalized concept of "the world" or the notion of an abiding self.
82.Sugata-vinaya.
83.The preceding ten items are the ten cour…
《Anguttara Nikaya:The Discourse Collection in Numerical Order》全文未完，請進入下頁繼續閱讀…