..续本文上一页 comprehends the different aggregates, the different sense bases, the different elements; he comprehends the different worlds that have many elements, different elements."

　　10.Vbh. Section 813: "The Tathagata understands that beings are of inferior inclinations and superior inclinations, and that they gravitate towards those who share their own inclinations" (condensed).

　　11.Vbh. Sections 814-27 gives a detailed analysis. Comy. states the meaning more concisely as the Tathagata”s knowledge of the superiority and inferiority of beings” faculties of faith, energy, mindfulness, concentration and wisdom.

　　12.Vbh. Section 828: "The defilement (sankilesa) is a state partaking of deterioration; cleansing (vodana) is a state partaking of distinction; emergence (vutthana) is both cleansing and the rising out of an attainment. The eight liberations (vimokkha) are enumerated, e.g., at DN 15/ii,70-71, and comprise three liberations pertaining to the realm of material form, the four immaterial attainments, and the cessation of perception and feeling. The nine attainments (samapatti) are the four jhanas, the four immaterial attainments, and cessation.

　　13.The idiom yathabhatam nikkhitto evam niraye is knotty; the rendering here follows the gloss of Comy.: "He will be put in hell as if carried off and put there by the wardens of hell." Although such a fate may sound excessively severe merely for verbal denigration, it should be remembered that he is maligning a Fully Enlightened Buddha with a mind of hatred, and his intention in so doing is to discourage others from entering upon the path that could lead them to complete liberation from suffering.

　　14.The four kinds of intrepidity (vesarajja: also rendered "grounds of self-confidence") may be pided into two pairs. The first pair relates mainly to the internal qualities of the Buddha, his achievement of personal perfection, while the second pair has an outward orientation, being concerned primarily with his qualifications as a teacher. The first intrepidity confirms his attainment of supreme enlightenment and the removal of all obscuration regarding the range of what may be known; it points to the Buddha”s acquisition of omniscience (sabbaññutañana). The second underlines his complete purity through the destruction of all defilements; it points to his achievement of the fruit of arahantship. The third means that the Buddha”s understanding of obstructions to the goal is unimpeachable, while the fourth confirms the efficacy of the Dhamma in accomplishing its intended purpose, namely, leading the practitioner to complete release from suffering.

　　15.In later Buddhist tradition the asuras, titans or "anti-gods," are added as a separate realm to make the "six destinations" familiar from the Tibetan Wheel of Life.

　　16.Comy.: Even though the description is the same as that of the bliss of the heavenly world, the meaning is different. For the bliss of the heavenly world is not really extremely pleasant because the fevers of lust, etc. are still present there. But the bliss of Nibbana is extremely pleasant in every way through the subsiding of all fevers.

　　17.Comy. explains that at this juncture the Buddha related this account of his past ascetic practices because Sunakkhatta was a great admirer of extreme asceticism (as is clear from the Patika Sutta) and the Buddha wanted to make it known that there was no one who could equal him in the practice of austerities. Sections 44-56 apparently deal with the Bodhisatta”s striving during the six years” period of austerities in his last existence, while Sections 57-61 refer back to his previous existences as a seeker of enlightenment.

　　18.The "eight-days” interval of frost" is a regular cold spell which occurs in South Asia in late December or early January.

　　19.That is, they hold the view that beings are purified by reducing their intake of food.

　　20.Rebirth into the Pure Abodes (suddhavasa) is possible only for non-returners.

　　21.The Pali for the four terms is: sati, gati, dhiti, paññaveyyattiya. Comy. explains sati as the ability to grasp in mind a hundred or a thousand phrases as they are being spoken; gati, the ability to bind them and retain them in the mind; dhiti, the ability to recite back what has been grasped and retained; and paññaveyyattiya, the ability to discern the meaning and logic of those phrases.

　　22.The Venerable Nagasamala had been a personal attendant of the Buddha during the first twenty years of his ministry.

　　23.Lomahamsanapariyaya. The sutta is referred to by that name at Milindapañha, p. 398, and in the commentary to the Digha Nikaya.

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