..续本文上一页4th, and 3rd Truths, respectively.] He is one who has penetrated the aggregates of existence (khandha), who has relinquished the defilements, developed the path and realized the fruition. Hence, in studying the Buddha”s Word, he studies it as a keeper of the scriptures, as a guardian of the tradition, as a preserver of the continuity. Thus his study is like (the activity of) a treasurer (or store keeper).

　　"Now, when those proficient in the books cannot live at one place, being afraid of starvation, etc., if (in such a situation) there is one who, while himself going the alms round with very great fatigue, as an unliberated worlding takes up studies with the thought: ”Lest the exceedingly sweet Buddha-word may perish, I shall keep the scriptures (in mind), shall preserve the continuity and guard the tradition,” in that case, is his study of the Treasurer”s type or is it not

　　 — It is not. And why not

　　 Because his study is not applied to his own situation (na attano .thaane .thatvaa pariyaapunattaa; Sub-Comy: that of (having to) cross over. An unliberated worldling”s study [be he a monk or a lay follower] will either be of the type of the Snake-simile, or for the sake of crossing over; while for the seven (noble persons; ariya-puggala) who have entered the higher training (sekha), the study is only for the sake of crossing over; for the saint (arahat) it is only of the Treasurer”s type."

　　14.Comy: "The teachings" (dhammaa) are tranquility (samatha) and insight (vipassanaa). The Blessed One, indeed, enjoins us to abandon desire and attachment (chanda-raaga) concerning tranquility and insight. Where, then, has he enjoined the abandonment of desire and attachment in the case of tranquility

　　 He did so in the following saying: "Thus, Udaayi, do I teach the abandoning even of the sphere of neither-perception-nor-non-perception. Do you see Udaayi, any fetter fine or coarse, that I did not tell you to discard

　　" (MN 66). And in the case of insight, the abandoning was enjoined by him as follows: "And to that view thus purified and cleansed, you should not be attached, should not be enamored of it, should not treasure it." But here, in this present text, he enjoined the abandoning of desire and attachment concerning both (tranquility and insight), by saying: "You should let go even (good) teachings, how much more false ones!" The meaning is this: "I teach, O monks, the abandoning of desire and attachment even for such peaceful and sublime states (as tranquility and insight); how much more so in regard to that ignoble, low, contemptible, coarse and impure thing in which this foolish Ari.t.tha does not see any harm, saying that desire and attachment for the five sense-objects is not necessarily an obstruction! But you, O monks, unlike that Ari.t.tha, should not fling mud and refuse into my dispensation!" In this way, the Blessed One again rebuked Ari.t.tha by this admonition.

　　15.Grounds for false views (di.t.thi-.t.thaana). Comy: By the words "There are, monks, these six grounds for false views," the Master wishes to show this: "He who takes the five aggregates of existence as ”I” and ”Mine”, by way of a threefold wrong grasp (tividha-gaaha), he flings mud and refuse into my dispensation, like this Ari.t.tha."

　　Comy and Sub-Comy: False views themselves are "grounds" (or bases, starting-points) for subsequently arising false views, like personality belief, eternalism, etc. (Comy: di.t.thiipi ditthi-.t.thaana.m). Further, the "grounds" are the subject-matter (aaramma.na, "object") of the views, i.e., the five aggregates, the visual objects, etc. Finally, they are also the conditioning factors (paccaya) of the false views, e.g., ignorance, sense-impression (phassa), (faulty) perceptions and thoughts, unwisely directed attention (ayoniso manasikaara)…

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