..續本文上一頁 of samsara is established. How

　　 Because with the arising of the taints there is the arising of ignorance, and with the arising of ignorance there is the arising of the taints. Thus the taints are a condition for ignorance, and ignorance is a condition for the taints. Having shown this, (it follows that) no first point of ignorance is manifest, and because none is manifest the undiscoverability of any beginning of samsara is proven.[59]

　　Conclusion

　　Thus in all this sutta sixteen sections have been stated: the section on the courses of kamma, the section on nutriment, the section on suffering, and the sections on aging and death, birth, being, clinging, craving, feeling, contact, the sixfold base, mentality-materiality, consciousness, formations, ignorance and the taints.

　　As to these, in each inpidual section there is a twofold analysis — in brief and in detail — amounting to thirty-two cases. Thus in this sutta, in these thirty-two cases, the Four (Noble) Truths are expounded. Among these, in the sixteen cases stated in detail, arahantship is expounded.

　　But according to the opinion of the Elder, the four truths and the four paths are expounded in the thirty-two cases.[60] Thus in the entire Word of the Buddha comprised in the five great Nikayas, there is no sutta except for this Discourse on Right View where the Four (Noble) Truths are explained thirty-two times and where arahantship is explained thirty-two times.

　　That is what the Venerable Sariputta said (idam avoc”ayasma Sariputto): The Venerable Sariputta spoke this Discourse on Right View, having adorned it with sixty-four pisions — thirty-two expositions of the four truths and thirty-two expositions of arahantship. The bhikkhus were satisfied and delighted in the Venerable Sariputta”s words.

　　In the Papañcasudani, the Commentary to the Majjhima Nikaya, the Explanation of the Discourse on Right View is concluded.

　　Notes

　　1.The term sammaditthi is ordinarily used to mean simply a state, the path factor of right view. Here, however, the Pali expression is used as a masculine noun to mean, in the first instance, a person possessing right view; hence it has been rendered "one of right view." The commentator contrasts this unusual usage of the term with the more common usage where sammaditthi signifies a state (dhamma), that is, the path factor rather than the inpidual endowed with that state.

　　2.The knowledge of kamma as one”s own (kammassakatañana) is often expressed in the Suttas thus: "I am the owner of my kamma, the heir of my kamma, I spring from my kamma, I am bound to my kamma, I have kamma as my refuge. Whatever kamma I perform, good or bad, of that I am the heir." In short, it is knowledge of the moral efficacy of action, of the fact that one”s willed deeds fashion one”s destiny. Knowledge in conformity with the truths (saccanulomikañana) is conceptual knowledge of the Four Noble Truths, accompanied by understanding and acceptance of them.

　　3.The understanding or wisdom (pañña) connected with the paths and fruits is supramundane because its object is the supramundane dhamma, Nibbana, and because it leads to the overcoming of the world.

　　4.A disciple in higher training (sekha) is one at any of the three lower levels of sanctity — a stream-enterer, once-returner, or non-returner — or one who has reached their respective paths. His right view is said to be fixed in destiny (niyata) because it necessarily leads to final liberation.

　　5.The "one beyond training" (asekha) is the arahant, so called because he has completed the threefold training in virtue, concentration and wisdom.

　　6.The ninefold supramundane Dhamma: the four paths, the four fruitions, and Nibbana.

　　7.The interpretation of "the bhikkhus" and "the Elder" is offered by Sub. Cy…

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