..续本文上一页, bad company, others” speech, etc. [These, with the aggregates as the first, are the eight "grounds for false views," as mentioned in the Pa.tisambhidaa Magga (Di.t.thi-kathaa). The term di.t.thi-.t.thaana also occurs in the Brahmajaala Sutta (DN 1) and in the commentary to it.

　　16."He considers corporeality thus: ”This is mine”." Comy: This is wrong grasp (or wrong approach) induced by craving (ta.nhaa-gaaha). "This I am": this is wrong grasp induced by conceit (maana-gaaha). "This is my self": this is wrong grasp induced by false views (di.t.thi-gaaha). Here, reference is to craving, conceit, and false views which have corporeality as object; but corporeality cannot be said to be a self. The same holds true for feeling, perception and mental formations.

　　17."What is seen": (Comy) the visual sense-object base (ruupaayatana); "heard": the sound-base; "sensed" (muta.m): the sense-object bases of smell, taste, and touch-sensations; "what is thought": the remaining seven bases, i.e., the mind-object base (dhammaayatana) and the six sense-organ bases.

　　18."Encountered": (Comy) after having been sought for, or not sought for; "sought": encountered or not encountered (before); "mentally pursued" (anuvicarita.m manasaa): resorted to by consciousness (cittena anusañcarita.m) — what was encountered or not encountered without being sought for.

　　The terms "thought," "encountered," etc., refer to the fifth aggregate, i.e., consciousness (viññaa.nakkhandha), which was not mentioned in the first part of §15.

　　19."The universe is the Self," lit.: "This (is) the world, this (is) the self" (so loko so attaa). That, in fact, an identification of the two terms is intended here, will be shown in the following comments. The best explanation of the passage is furnished in the Brahmajaala Sutta (DN 1) where a similar phraseology is used: "There are, monks, some ascetics and brahmans who are eternalists and who proclaim self and world to be eternal" (sassatavaadaa sassata.m attañca lokañca paññapenti); subsequently the theorist is introduced as stating his view in similar terms: "Eternal are self and world... they exist as eternally the same" (sassato attaa ca loko ca... atthi iveva sassatisama.m). The last term appears likewise in our text; see Note 21. From this we may safely conclude that it is the identity, or unity, of the Self (or soul; mahaatman, paramaatman) with the universe (or the Universal Spirit, Brahman) which is conveyed by our text.

　　In the Commentary specific to our text, this eternalistic view is rendered and classified in the terminology of the Dhamma. The Commentary says:

　　"This statement (”The universe is the Self”) refers to the (wrong) view ”He considers corporeality, etc., as the self (ruupa.m attato samanupassatii” ti aadinaa nayena).”"

　　The canonical quotation (e.g., in MN 44), included here in the Commentary, has two implications which are of importance for understanding the reason why it was cited in this context:

　　(1) As very often in the commentaries (e.g., to Satipatthaana Sutta), the term "world" (loko) is explained as truly referring to the five aggregates (khanda, i.e., corporeality, feeling, etc.), singly or in toto.

　　(2) This quotation is the formula for the first of the twenty types of personality-belief (sakkaaya-ditthi; e.g., in MN 44). In the first five of these twenty, the self is said to be identical with each of the five aggregates (as in the earlier part of §15 of our text). Hence the application of this quote to our textual passage signifies that the theorist conceives the "world" (i.e., corporeality, feeling, etc.) as identical with the self.

　　The double "So (loko) so (attaa)" in our text, should therefore, be taken as standing for "yo (loko) so (attaa)," lit.: wh…

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