..续本文上一页ddha word.

　　9.The Pali equivalents for this series of terms* are: 1. pamojja (gladness), 2. piti (joy or rapture), 3. passaddhi (tranquillity), 4. sukha (happiness), 5. samadhi (concentration). Nos. 2, 3, 5 are factors of enlightenment (bojjhanga). The function of tranquillity is here the calming of any slight bodily and mental unrest resulting from rapturous joy, and so transforming the latter into serene happiness followed by meditative absorption. This frequently occurring passage illustrates the importance given in the Buddha”s Teaching to happiness as a necessary condition for the attainment of concentration and of spiritual progress in general.

　　* [Here the noun forms are given, while the original has, in some cases, the verbal forms.]

　　10."Of such virtue, such concentration, such wisdom" (evam-silo evam-dhammo evam-pañño). Comy.: "This refers to the (three) parts (of the Noble Eightfold Path), namely, virtue, concentration and wisdom (sila-, samadhi-, pañña-kkhandha), associated (here) with the path of non-returning." Comy. merely refers dhammo to the path-category of concentration (samadhi-kkhandha). Sub.Comy. quotes a parallel passage "evam-dhamma ti Bhagavanto ahesum," found in the Mahapadana Sutta (Digha 14), the Acchariya-abbhutadhamma Sutta (Majjh. 123), and the Nalanda Sutta of the Satipatthana Samyutta. The Digha Comy. explains samadhi-pakkha-dhamma as "mental states belonging to concentration."

　　11."No obstacle," i.e., for the attainment of the path and fruition (of Arahatship), says Comy. For a non-returner who has eliminated the fetter of sense-desire, there is no attachment to tasty food.

　　12."With a mind of Loving-kindness" (metta-sahagatena cetasa). This, and the following, refer to the four Divine Abidings (brahma-vihara). On these see Wheel Nos. 6 and 7.

　　13."He understands what exists, what is low, what is excellent" (so ”atthi idam atthi hinam atthi panitam...” pajanati).

　　Comy.: "Having shown the non-returner”s meditation on the Divine Abidings, the Blessed One now shows his practice of insight (vipassana), aiming at Arahatship; and he indicates his attainment of it by the words: ”He understands what exists,” etc. This non-returner, having arisen from the meditation on any of the four Divine Abidings, defines as ”mind” (nama) those very states of the Divine Abidings and the mental factors associated with them. He then defines as ”matter” (rupa) the heart base (hadaya-vatthu) being the physical support (of mind) and the four elements which, on their part, are the support of the heart base. In that way he defines as ”matter” the elements and corporeal phenomena derived from them (bhutupadayadhamma). When defining ”mind and matter” in this manner, ”he understands what exists” (atthi idan”ti; lit. ”There is this”). Hereby a definition of the truth of suffering has been given."

　　"Then, in comprehending the origin of that suffering, he understands ”what is low.” Thereby the truth of the origin of suffering has been defined. Further, by investigating the means of giving it up, he understands ”what is excellent. Hereby the truth of the path has been defined."

　　14."... and what escape there is from this (whole) field of perception" (atthi uttari imassa saññaga-tassa nissaranam). Comy.: "He knows: ”There is Nibbana as an escape beyond that perception of the Divine Abidings attained by me.” Hereby the truth of cessation has been defined."

　　15.Comy.: "When, by insight-wisdom (vipassana), he thus knows the Four Noble Truths in these four ways (i.e., ”what exists,” etc.); and when he thus sees them by path-wisdom (magga-pañña).

　　16.Kamasava bhavasava avijjasava. The mention of liberation from the cankers (asava) indicates the monk”s attainment of Arahatship which is also…

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