..续本文上一页oil is impermanent and liable to change, and so are the wick, the flame and the radiance."

　　"In the same way, sisters, would anyone speak correctly when saying: "These six (organ) bases in oneself are impermanent, but what, dependent on them, I feel as pleasant or painful or neither-painful-nor-pleasant, that is permanent, ever-lasting, eternal, and not liable to change”

　　" — "Certainly not, venerable sir." "Why not

　　" — "Because, venerable sir, each kind of feeling arises dependent on its appropriate condition, and with the cessation of the appropriate condition the corresponding feeling ceases."

　　"Well said, sisters, well said! When a noble disciple perceives this, he sees it with right understanding, as it actually is."

　　From Majjhima Nikaya No. 146; Nandaka”s Exhortation

　　Pleasant feeling is impermanent, conditioned, dependently arisen, having the nature of wasting, vanishing, fading and ceasing. The painful feeling and the neutral feeling, too, are impermanent, conditioned, dependently arisen, having the nature of wasting, vanishing, fading and ceasing.

　　When a well-taught disciple perceives this, he becomes dispassionate towards pleasant feelings, dispassionate toward painful feelings and dispassionate toward neutral feelings. Being dispassionate, his lust fades away, and with the fading away of lust, he is liberated. When liberated, there comes to him the knowledge that he is liberated. He now knows: ”Birth is exhausted, the holy life has been lived, done is what was to be done, there is no more of this to come.”

　　A monk whose mind is thus liberated, concurs with none and disputes with none; he employs the speech commonly used in the world, but without misapprehending it.

　　From Majjhima Nikaya No. 74; Dighanakha

　　Aphorisms from the Exegetical Literature

　　To know, as it actually is, the origin, (cessation, and the way to cessation) of feeling, etc., leads to liberation without clinging, because it partakes of the path.

　　The lack of full penetration of the origin, etc., of feeling leads to imprisonment in the jail house of Samsara, because (such ignorance) is a condition for the Kamma-formations (sankhara).

　　Delusion which hides the true nature of feelings, leads to enjoyment of feelings.

　　But an understanding of feelings as it actually is, leads to the penetration of feeling and to dispassion regarding it.

　　By not understanding the danger and misery (adinava) in feelings, the craving for feelings will grow; and this happens because one only considers what is enjoyable in feelings (assada).

　　When there is lust for what is felt, one will be wriggling in the grip of the notions of self and self”s property, and in the grip of the notions of eternalism, and so on. This is due to the proximity of the cause for it, since clinging (to ego-belief and views) is conditioned by craving.

　　For those who proclaim doctrines of eternalism etc., or feel emotions corresponding (to them), sense-impression is the cause (hetu). This applies because (having such ideas or emotions) cannot occur without the meeting of sense-organ, object, and consciousness (which constitute sense-impression).

　　From Sub-Commentary to Brahmajala Sutta (pakarana-naya)

　　Notes

　　1.Comy.: He knows the feelings by way of the Truth of Suffering.

　　2.Comy.: He knows them by way of the Truth of the Origin of Suffering.

　　3.Comy.: He knows, by way of the Truth of Cessation, that feelings cease in Nibbana.

　　4.Comy.: He knows the feelings by way of the Truth of the Path leading to the Cessation of Suffering.

　　5.Parinibbuto, "fully extinguished"; Comy.: through the full extinction of the defilements (kilesa-parinibbanaya).

　　6.On "feelings of all kinds," see Text 22.

　　7.Phussa phussa vayam disva, The Comy. explains differently, paraphrasing these words by ñanena phusitva phusitva, "repe…

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