..续本文上一页the basis for wisdom. In that way harmlessness (non-violence) is the root of all virtues.

　　"Furthermore, in the case of the highest type of men (uttamapurisa) who have noble aspirations, who act considerately and wisely, also their mental concentration and their wisdom, just as their morality, is conducive to the weal and happiness of others. In that way, too, compassion is the root of all virtues, and therefore it has been mentioned at the beginning.

　　"Now, (after harmlessness), the salutary courses of action (kusala-kammapatha; 2-11) are to show that these states are produced by harmlessness. Then follow the eight states of rightness (11-18) to show that they must be brought about by basing them on morality, which is the root of these virtues. Now the separation from the hindrances (21-23, and 16, 17) is included to indicate that this is the primary task for one intent on purifying (his practice of) the eightfold path. Then follows the cleansing from the defilements (24-33) to indicate that effacement is accomplished by giving up anger (24), etc. And the cleansing from the defilements will be successful when aided by amenability to advice, noble friendship and heedful diligence (34-36).

　　"Now the seven noble qualities (37-43) are included to show that they will come to perfection in him who is endowed with amenability and the other (two factors); and that they, on their part, after having strengthened insight, will lead to the paths of sanctitude. (See end of Note 16.)

　　"Finally, the passage on ”misapprehending according to one”s inpidual views,” etc. (44) is meant to indicate that for such a one (i.e., for one bent on effacement) that wrong attitude is an obstacle to the attainment of the supramundane virtues and is, therefore, to be avoided totally. This passage on misapprehending (about which see Note 18) is also meant to show that one who, by the right conduct here described, is in the process of attaining one of the paths of sanctitude, will be led to the acme of effacement (by this last-mentioned threefold way of effacement).

　　"In this manner should be understood the purpose of stating these forty-four modes of effacement as well as the order in which they appear in the discourse."

　　18.Comy.: "A single wrong view (or wrong attitude), which is an obstacle for the supramundane qualities and hence does not lead to emancipation, is here described in three aspects:

　　(a) Others will misapprehend according to their inpidual views (sanditthi-paramasi). Sub.Comy.: sa(m) = attano, one”s own. Paramasi means setting aside the actual nature of a thing, one conceives it differently (sabhavam atikkamitva parato amasana).

　　(b) Hold on tenaciously (adhanaggahi). Sub. Comy.: adhana = dalha, tight, firm.

　　(c) Discards not easily. Comy.: "There are those who can discard their views on seeing a convincing reason. But others, even if shown many reasons, cannot give up their views; and of them it is said that they ”do not discard easily.” It refers to those who cling firmly to a subjective view that has occurred to them, believing ”only this is the truth.” Even if the Buddhas or others show them reasons, they do not relinquish their views. Such people, whatever idea they conceive, be it in accordance with Dhamma or not, will say: ”So it has been told by our teacher. So we have learned it”; and they will withdraw into themselves like a turtle drawing its limbs into its shell. They hold on to their views with the tight grip of a crocodile and do not let go."

　　19.Salutary: kusala, also translated by wholesome, profitable, skillful. These salutary things, says Sub. Comy., are the modes of effacement mentioned.

　　20.Sub.Comy.: "For those who cannot take up, by actual application, the practice of effacement, even the arising of a thought (cittuppado), i.e.,…

《The Simile of the Cloth & The Discourse on Effacement:Two Discourses of the Buddha》全文未完，请进入下页继续阅读…