..续本文上一页at is the world that is the self. In the Comy to MN 44 we find a similar phrase: "Someone considers corporeality as self: what is corporeality that is ”I”; what is ”I” that is corporeality. Thus he considers corporeality and self as non-dual” (... ya.m ruupa.m so aha.m, yo aha.m ta.m ruupan” ti ruupañca advaya.m samanupassati)." According to this interpretation the phrase has been translated here by "This universe is the Self."
Mostly, the first five types of personality-belief are explained as referring to the wrong view of annihilationism (uccheda-di.t.thi). [See, e.g., Pa.tisambhidaa-Magga, Di.t.thikathaa, Ucchedadi.t.thi-niddesa; further Comy to MN 44.]
But their being quoted in our context, shows that they may also apply to eternalism (sassata-di.t.thi). We have come to this conclusion since it is improbable that, in our textual passage two mutually exclusive views should have been combined in a single statement formulating the sixth "ground for false views"; that is, in the first part of that statement, annihilationism, and in the second, eternalism.
20."That I shall be after death..." (so pecca bhavissaami). Comy explains by "so aha.m," a Paali idiom, meaning literally "this I." Pecca: lit. having gone, i.e., to the other world.
21."Eternally the same" (sassati-sama.m): an Upanishadic term; see Brhadara.nyaka-Upanisad, 5, 10: saasvatiih samaah.
This entire statement of the sixth ”ground for views” may well have been the original creed of an eternalistic doctrine. The phrasing appears rather vague in the first part, and in general it is rather loosely worded (so for so aham). To contemporaries, however, the meaning may have been quite clear since it was perhaps the stock formula for teachings that were well known. Hence, in this translation, we have left the first part of the statement in its rather cryptic and ambiguous original form, while giving the interpretations in the notes only.
22.He identifies himself entirely (Sub-Comy: attaana.m viya ga.nhaati) with that eternalistic misconception (gaaha), induced by craving (for self-perpetuation), by false views (tenaciously maintained) and by conceit (deeply ingrained ego-centricity). Here one view serves as subject-matter for another view (Comy, Sub-Comy).
23."He is not anxious about unrealities" (asati na paritassati); or "about the non-existing" ("I" and "Mine"). The verb paritassati has, according to Comy the twofold connotation of fear (bhaya) and craving (ta.nhaa). Hence this passage may also be rendered: "he has no fears nor cravings concerning the non-existent." Comy and Sub-Comy to the Brahmaajala Sutta have a long disquisition about the corresponding noun paritassana, occurring also in MN 138, SN 22.7, SN 22.8, SN 22.53, and SN 22.55.
Comy: "By showing herewith the taint-free saint who has no anxiety at the destruction of his own (lit.: internal) aggregates, the Blessed One concludes his exposition.
24."In the external" (bahiddhaa): concerning external property which includes also animate possessions, like wife and child, friends, etc.
25.
This section deals, according to Comy, with a "four-fold voidness" (catuko.tikaa suññataa), i.e., absence of self and mine, referring to one who, at the destruction of his own aggregates (i.e., his personality), (1) feels anguish, (2) feels none; and to one who, at the destruction of external property (3) feels anguish, (4) feels none. For another classification of the "four-fold voidness," see Visuddhi Magga (translated by Ña.namoli), p. 762 f; and SN 22.5, where likewise reference to "anxiety" or "anguish" (taaso) is made.
26.
Pariggaha.m parigga.nheyyaatha. This links up with §19: the anxiety about external possessions.
27.
Attavaadupaadaanam upadiyetha. While in most translations the term upaada…
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