..续本文上一页supreme roar (setthanada), a fearless roar (abhitanada), and a roar which cannot be confuted (appatinada). It adds: The roar about the existence of these four types of recluse only here is the supreme roar. The absence of any fear on account of others when one advances such a claim makes it a fearless roar. As none of the rival teachers can rise up and say, "These recluses also exist in our Dispensation," it is a roar which cannot be confuted.

　　2. Comy.: Even though the adherents of other sects all declare arahantship — understood in a general sense as spiritual perfection — to be the goal, they point to other attainments as the goal in accordance with their views. Thus the brahmans declare the Brahma-world to be the goal, the great ascetics declare the gods of Streaming Radiance, the wanderers the gods of Refulgent Glory, and the Ajivakas the non-percipient state, which they posit to be "infinite mind" (anantamanasa).

　　3."Favoring and opposing" (anurodha-pativirodha): reacting with attraction through lust and with aversion through hatred.

　　4. Proliferation (papañca), according to Comy., generally means mental activity governed by craving, conceit and views, but here only craving and views are intended.

　　5. The adoption of one view entailing opposition to the other links up with the earlier statement that the goal is for one who does not favor and oppose.

　　6. Comy. mentions eight conditions which serve as the origin (samudaya) of these views: the five aggregates, ignorance, contact, perception, thought, unwise attention, bad friends, and the voice of another. Their disappearance (atthangama) is the path of stream-entry, which eradicates all wrong views. Their gratification (assada) may be understood as the satisfaction of psychological need to which the view caters, specifically the nurturing of craving for being by the eternalist view and of craving for non-being by the annihilationist view. Their danger (adinava) is the continued bondage they entail, by obstructing the acceptance of right view, which leads to liberation. And the escape from them (nissarana) is Nibbana.

　　7. Comy. glosses full understanding (pariñña) here as overcoming (samatikkama), with reference to the commentarial notion of pahanapariñña, "full understanding as abandonment."

　　8. This passage clearly indicates that the critical differentiating factor of the Buddha”s Dhamma is its "full understanding of clinging to a doctrine of self." This means, in effect, that the Buddha alone is able to show how to overcome all views of self by developing penetration into the truth of non-self (anatta).

　　9. Comy.: The Buddha teaches how clinging to sense pleasures is abandoned by the path of arahantship, while the other three types of clinging are eliminated by the path of stream-entry. The path of stream-entry eliminates the other three clingings because these three are all forms of wrong view, and all wrong views are overcome at that stage. Although the statement that clinging to sense pleasures is abandoned by the path of arahantship may sound strange, in view of the fact that sensual desire is already eliminated by the non-returner, the Tika (subcommentary) to the sutta explains that in the present context the word kama, sense pleasure, should be understood to comprise all forms of greed, and the subtler types of greed are only eliminated with the attainment of arahantship.

　　10. This passage is explained in order to show how clinging is to be abandoned. Clinging is traced back, via the chain of dependent arising, to its root-cause in ignorance, and then the destruction of ignorance is shown to be the means to eradicate clinging.

　　11. The Pali idiom, n”eva kamupadanam upadiyati, would have to be rendered literally as "he does not cling to the clin…

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