..续本文上一页ong views, he believes that ”A being has become, has come to be.” Hence he does not question further, because it would conflict with his own beliefs. And also the Master terminates here the exposition, thinking: ”However much he questions, he will not be satisfied. He is just asking empty questions.”"

　　45.

　　Comy: "Here the Master takes up that very point from where he started the exposition: ”Through the sixfold sense (organ) base conditioned is sense-impression,” and here he now turns round the exposition (to the cessation of the cycle of dependent origination).

　　"In this discourse, there is one link (of cause and fruit) between consciousness and mind-and-body; one link (of fruit and cause) between feeling and craving, and one link (of cause and fruit) between the process of becoming and birth."

　　Sub-Comy: "Since, in the words of the discourse, ”The nutriment consciousness is a condition for the future arising of a renewed existence,” (consciousness is regarded) as being a condition in a former existence for a future existence, and as being a principal cause (muula-kaarana), therefore the Commentary says that ”there is a link (of cause and fruit) between consciousness and mind-and-body.” Hence it should be understood that by the term consciousness, also the ”kamma-forming consciousness” (abhisa"nkhaara-viññaa.na) is implied" (i.e., apart from being resultant rebirth consciousness).

　　46.

　　Sub-Comy: kamma-forming consciousness.

　　47.

　　Sub-Comy: it attains to (or: can express) its own nature (laddha-sabhaava).

　　48.

　　In the nutriment, or in the cycle of rebirths.

　　49.

　　Sub-Comy: it obtains growth (or maturity) for producing its fruit. — Comy: Kamma takes a hold and comes to growth in its capacity to drag (beings) to rebirth and it thus accelerates (the process of becoming; javaapetvaa).

　　50.

　　naamaruupassa avakkanti.

　　51.

　　In the present resultant sector of the cycle (vipaaka va.t.ta).

　　52.

　　Kamma-formations causing the future cycle.

　　53.

　　See Note 41.

　　54.

　　Comy: "This is the application of the simile: the dyer or painter is the kamma with its adjuncts. The wooden tablets, the wall or the piece of cloth, correspond to the three planes of existence in the cycle of rebirths. As the painter produces a figure on a clean surface, so kamma with its adjuncts produces forms (ruupa) in various existences. If the painter is unskilled, the figures he paints will be ugly, misshapen and not pleasing; similarly, if a person performs a kamma with mind devoid of knowledge (ñaa.na-vippayuttena cittena), then that kamma will produce a (bodily) form that does not lend beauty to the eye, etc., but will be ugly, misshapen and not pleasing even to father and mother. But if the painter is skillful, the figures he produces will be beautiful, of attractive shape and pleasing; similarly if a person performs kamma in a state of mind imbued with knowledge (ñaa.nasampayutta), then the bodily form produced by that kamma, will give beauty to the eye, etc., will be attractive and well-shapen, like a finished work of art.

　　"Here, taking nutriment together with consciousness, there is one link (of cause and fruit) between nutriment and mind-and-body. Including mind-and-body in the section of the resultants there is one link (of fruit and cause) between mind-and-body and kamma-formations. Finally, there is one link (of cause and fruit) between kamma-formations and the future existence."

　　55.

　　According to Indian cosmology, the earth rests on water.

　　56.

　　bhuutam idan”ti.

　　57.

　　Comy: This refers to the five aggregates (pancakkhandha).

　　58.

　　Comy: This refers to the wisdom bestowed by the paths (of stream-entry, etc.) together with the insight (leading to it; saha-vipassanaaya magga-pannaaya).

　　59.

　　Comy: From the observance of morality up to the path (-moment) of sainthood (arahatta-magga) one is "on the way" (pa.tipanno).

　　60.

　　tad-aahaara-nirodhaa yam bhuutam tam nirodha-dhamman” ti.

　　61.

　　sekho, one who has attained to the four paths and three lower fruitions.

　　62.

　　sankhaata-dhammo. This is one who has attained to the fourth and highest fruition of sainthood (arahatta-phala), an arahant or asekha, "one beyond training."

　　63.

　　anupaadaa vimutto.

《The Four Nutriments of Life:An Anthology of Buddhist Texts》全文阅读结束。