..续本文上一页ecause they are a basis for the supramundane (lokuttara-padaka); while, for outsiders, the eight attainments are merely a basis for (continuing) the round of existence (vatta-padaka), (because by non-Buddhists they are practiced for the sake of rebirth in higher worlds). But in the Buddha”s Dispensation, even the Going for Refuge is a basis for the supramundane.
Sub.Comy.: "If one, wishing to overcome the suffering of samsara, goes with joyful confidence for refuge to the Triple Gem, then this Refuge will be for him a supporting condition for higher virtue, etc. (i.e., higher mentality and higher wisdom), and it may gradually lead him to the attainment of the path of understanding (dassana-magga; i.e., stream-entry)."
The Forty-four Ways of Effacement
(1) Harmful and harmless are not attached to a group of standard doctrinal categories as most of the other qualities are. On "harmlessness" see Note 17.
(2)-(11) are the courses of action (kammapatha), unsalutary (akusala) and salutary (kusala), referring to body (2-4), speech (5-8) and mind (9-11).
(12)-(18) are the last seven factors of the eightfold path (wrong and right), also called the eight states of wrongness or rightness (micchatta, sammatta). The first path factor, right (or wrong) view, is not separately mentioned, being identical with (11).
(19)-(20) are often added to the eightfold path.
(21)-(23) are the last three of the five hindrances (nivarana); the first two are identical with (9) and (10), and therefore not repeated here.
(24)-(33) are ten of the sixteen defilements (upakkilesa) mentioned in MN 7 (Simile of the Cloth).
(34)-(36) are called in the Commentary the miscellaneous factors (pakinnaka).
(37)-(43) are the seven "good qualities" (saddhamma), mentioned in MN 53 Comy.: "In this connection they are mentioned as forming the complete equipment required for insight (vipassana-sambharo paripuro)."
(44) is unattached to any group of terms. (See Note 18).
17.Comy.: "Harmlessness is called ”effacement,” because it effaces harmfulness, i.e., it cuts it off (chindati). This method of explanation applies to all other terms."
Sub.Comy.: "But why is harmlessness (or nonviolence, ahimsa) mentioned at the very beginning
Because it is the root of all virtues; harmlessness, namely, is a synonym of compassion. Especially, it is the root-cause of morality because it makes one refrain from immorality which has as its characteristic mark the harming of others. Just as the killing of living beings has the harming of others as its mark, so also the taking away of others” property; for ”robbing a man”s wealth is worse than stabbing him.”* Similarly, chastity removes the cause for the pains of child bearing, etc., and there is hardly a need to mention the harm done by adultery.
*[This is given in Pali as direct speech or quote; perhaps it was a common adage.]
"Obvious is also the harm done to others by deception, by causing dissension and by backbiting. The mark of harming others is also attached to gossip because it takes away what is beneficial and causes to arise what is not beneficial; to covetousness, as it causes one to take what is not given; to ill will, as it causes killing, etc.; to wrong views, as they are the cause of all that is un-beneficial. One who holds wrong views may, in the conviction of acting righteously, kill living beings and incite others to do likewise. There is nothing to say about other (and lesser immoral acts induced by false views).
"Harmlessness (i.e., the principle of non-violence) has the characteristic mark of making one refrain from immorality which, on its part, has the mark of harming. Hence harmlessness is an especially strong productive cause of morality; and morality, again, is the basis for concentration of mind, while concentration is …
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