..续本文上一页athetic joy and equanimity, would he then do an evil deed

　　" — "He would not, venerable sir."

　　"And not doing any evil deed, will suffering afflict him

　　" — "It will not, venerable sir. How should suffering afflict one who does not do evil deeds

　　"

　　"Verily, monks, compassion, sympathetic joy and equanimity, those liberations of the heart, should be developed by a man or a woman. A man or a woman cannot take their body with them and depart: mortals have consciousness as the connecting link.

　　"But he (the noble disciple) knows: ”Whatever evil deeds I did before with this physical body, their results will be experienced here, and they will not follow me along.”

　　"Compassion, sympathetic joy and equanimity, if developed in such a way, will lead to the state of non-returning, in the case of a monk who is established in the wisdom (found) here (in this Teaching), but has not penetrated to a higher liberation."

　　— AN 10.208

　　Notes

　　1.Kusalaani siilaani.

　　2.Yathaa-bhuuta-~naa.na-dassana: Comy.: initial (lit. young) insight.

　　3.Nibbidaa. Comy.: strong insight.

　　4.Viraaga. Comy.: path-attainment.

　　5.Vimutti; the fruition of Arahantship; ~naa.na-dassana: the reviewing knowledge of Arahantship.

　　6.Cetanaa: intentional thought; volition.

　　7.Dhammataa esaa. Comy.: It is a causal lawfulness (kaara.na-niyamo).

　　8.Kaayo me passambhatu. This may be taken as referring to both the physical and the mental body, or group (ruupa-kaaya, naama-kaaya).

　　9.Dhammaa dhamme abhisandenti: the verb means literally "to saturate, permeate."

　　10.Aparaa-para.m gamanaaya. Comy.: "From this shore of the three realms of existence (sensuous, fine-material, non-material) to the further shore, Nibbaana."

　　11.Pa.thaviya.m. Comy.: "having taken earth as object, he is not conscious of the perception ”earth,” thus arisen." (pathavi.m aaramma.na.m katvaa pa.thavii”ti uppannaaya sa~n~naaya sa~n~nii na bhaveyya).

　　12.Or: "he is without perception of the earth" (neva pa.thaviya.m pa.thavisa~n~nii assa).

　　13.Comy.: "He is not conscious of the perception connected with the jhaana arisen in this or another world." Parallel texts in the Book of the Elevens (Suttas 8 and 9) add here: "nor is he conscious of what is seen, heard, sensed (in other ways), cognized, attained, searched into, and mentally examined."

　　14.Sa~n~nii ca pana assaa”ti. Sa~n~nii, akin to sa~n~naa, could also be rendered "percipient" or "aware," and rules out the identification of this state with the cessation of perception and feeling (sa~n~naa-vedayita-nirodha). Comy. explains: "His meditative attainment is one connected with thought conception" (sa-vitakka-samaapatti-yeva assaa ”ti).

　　In the Book of the Elevens, Sutta 9 (not translated in this Anthology), it is said that a monk who is free of the five hindrances "does not meditate dependent on earth (etc.)... and yet he does meditate" (so neva pa.thavi.m nissaaya jhaayati... jhaayati ca pana). In explanation, the same text says that "with regard to the earth his perception of earth is clear (or clarified; pa.thaviya.m pa.thavi-sa~n~aa vibhuutaa hoti)." Comy.: "The perception arisen in the four or five jhaanas, with the object ”earth,” is clear and distinct... The perception has become clear because, by insight, it has been seen as being impermanent, painful and egoless."

　　On this text and the one following here, see Bhikkhu ~Na.nananda, Concept and Reality, 1st Ed., (Kandy: Buddhist Publication Society, 1971), pp. 53ff.

　　15.Comy.: "If he applies his mind to the peaceful (aspect of Nibbaana), he may, while seated, continue with that thought ”peaceful” even for a full day. And so with the other (aspects of Nibbaana). All this refers to the concentration of fruition attainment (phala-samaapatti-samaadhi)."

　　16.Bhavanirodho nibbaanan”ti. The usual rendering of the term bhava by "exi…

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