..续本文上一页onsciousness of insight or that of the supramundane path or fruition (of sainthood; arahatta) that ”it proceeds based on such or such an object.” How, then, could they know it in the case of one who has finally passed away (parinibbuto), and has not been born again

　　" [Sub-Comy: "The consciousness of insight (vipassanaa-citta) that aims at the attainment of the highest fruition (i.e., arahatta) leaps forward to the unconditioned element (Nibbaana) in the thought: "Non-origination is safety. Non-origination is safety!"]

　　38."A nihilist" (venayiko). Comy: satta-vinaasako, "destroyer of a being”s (personality)"; a denier of inpiduality.

　　39."The annihilation of an existing creature" (sato sattassa ucchedam). Sub-Comy: "One who speaks of doing away with a being that has existence in the ultimate sense (paramatthato), would actually be one who teaches the destruction of a being. But I am speaking of what does not exist in the ultimate sense. I am using that (term ”being”) only in the conventional sense as done in common parlance (yathaa loke voharati)."

　　40."For that" i.e., for proclaiming the Four Truths (Comy).

　　41.Comy: "Formerly, that is when still in the environ of the Bodhi tree before turning the Wheel of the Dhamma; and also from the time of turning the Wheel when teaching Dhamma, it was only the Four Truths that I proclaimed." In our sentence, the term ”suffering” includes also its roots, the origination; and the term ”cessation” also the path that leads to the cessation."

　　Sub-Comy: "There is no teaching of the Master that is unrelated to the Four Truths. By saying, ”What I teach now as before, is suffering and the cessation of suffering,” the Blessed One indicates this: ”Never do I teach a self that is annihilated or destroyed, nor do I teach that there is any kind of self”."

　　42.Evaruupaa kaaraa kariiyanti. Some Burmese texts and the paraphrase in Comy have sakkaaraa; then to be translated: "that they pay such respect."

　　43.In the ultimate sense, praise and blame do not refer to a self or ego, but to that five-fold aggregate (pañcakkhandhaka.m) which was comprehended by the Buddha as an evanescent combination of material and mental processes, void of an ego-entity. Hence there is no reason for elation or dejection. A passage similar to Sections 38-39 is found at the beginning of DN 1.

　　44."Not yours" (na tumhaakam) is also the title of a section of suttas in the Sa.myutta Nikaaya (Khandha Sa.myutta, No. 33 ff.).

　　45.Comy stresses that it is the attachment to the five aggregates, the desire for them (chanda-raaga) which should be given up; it is not so that the five aggregates themselves should be, as it were, "torn to pieces or pulled out" (na uppaa.tetvaa luñcitvaa vaa).

　　46.Sub-Comy: "Only corporeality, feeling and the other aggregates are the basis for the wrong concept of a self, since apart from them there is nothing else to be craved for."

　　47."This Teaching": these words refer, according to Comy, to the entire exposition beginning with §26.

　　48."Free of patchwork" (chinna-pilotika); lit., devoid of the nature of a patched cloth. Comy: Pilotika is a torn rag cloth patched up with stitches and knots which are similar to hypocrisy and other deceptions. Sub-Comy: substituting assumed attitudes (iriyapatha-santhapana) for an actually, in that inpidual, non-existing practice of meditation and insight. Pilotika means also "refuse," referring to false and unworthy monks who do not have any footing in the Buddha”s dispensation.

　　This phrase chinna-pilotika seems, however, to point to the inner consistency of the Teaching which, like a new cloth (Comy: ahata-saataka), is of one piece and is not in need of patching up contradictions, by artificial attempts of reconciling inconsistencies. Hence the term may freely be rendered by the single word "consistent."

　　49.Dhammaanusaarino saddhaanusaarino. These two terms refer to those whose minds are in the process of ripening towards stream-entry (sotaapatti), either by way of strengthening the wisdom-faculty (paññindriya) through the contemplation of no-self (in the case of the dhammaanusaari); or by way of strengthening the faith-faculty (saddhindriya) through the contemplation of impermanence (in the case of the saddhaanusaari). When they actually reach the path of stream-entry (sotaapattimagga), they are called "mature in Dhamma" and "mature in faith."

　　50.Those who have simply faith in me. Comy: This refers to persons devoted to the practice of insight-meditation (vipassaka-puggalaa). When monks are seated after having got a firm footing in insight-meditation, there arises in them a unique and fully absorbing faith in, and love for, the Master of the Ten Powers (i.e., the Buddha). (Sub-Comy: because in pursuance of their insight-meditation they have received proof that "the Dhamma is well-proclaimed.") Through that faith and love they are as if taken by the hand and transported to heaven. They are said to be of assured destiny, (niyatagatika) i.e., of the final attainment of Nibbaana. The Elder Monks of old say that such bhikkhus are lesser stream-enterers (cuula- or baala-sotaapanna; Vsm 703).

《The Discourse on the Snake Simile:Alagaddupama Sutta (MN 22)》全文阅读结束。