..续本文上一页oot of the wholesome (alobho kusalamulam), etc.: Non-greed is not greed; this is a term for the state that is opposed to greed. The same method applies in the case of non-hate and non-delusion. Among these, non-greed is itself wholesome; and it is a root of these wholesome (courses of kamma) beginning with abstention from killing living beings, for some in the sense that it is an associated originative cause and for some in the sense that it is a decisive support condition. Thus it is a wholesome root. The same method applies to the state of being wholesome roots in the cases of non-hate and non-delusion.

　　Conclusion on the Unwholesome and the Wholesome

　　8. Now, summing up the meaning of all that has been set forth in brief and in detail, he states the concluding section beginning with the words when a noble disciple. Herein, has thus understood the wholesome (evam akusalam pajanati) means: has thus understood the unwholesome by way of the ten courses of unwholesome kamma as described. The same method applies in the case of the root of the unwholesome, etc.

　　Up to this point, by a single method, emancipation as far as arahantship has been expounded for one who has the Four Noble Truths as his meditation subject. How

　　 Here, the ten courses of unwholesome kamma with the exception of covetousness, and the (ten) courses of wholesome kamma, are the truth of suffering. These two states — covetousness and the greed which is a root of the unwholesome — are, literally speaking, the truth of the origin. Speaking figuratively, however, all the courses of kamma are the truth of suffering, and all the wholesome and unwholesome roots are the truth of the origin.[17] The non-occurrence of both is the truth of cessation. The noble path fully understanding suffering, abandoning its origin, and understanding its cessation is the truth of the path. Thus two truths are stated in their own nature and two are to be understood by way of the guideline of conversion.[18]

　　He entirely abandons the underlying tendency to lust (so sabbaso raganusayam pahaya): Understanding thus the unwholesome, etc., he abandons in all ways the underlying tendency to lust. He abolishes the underlying tendency to aversion (patighanusayam pativinodetva): and he removes in all ways too the underlying tendency to aversion, is what is meant. Up to this point the path of non-return is stated.[19] He extirpates the underlying tendency to the view and conceit "I am" (asmi ti ditthimananusayam samuhanitva): he extricates the underlying tendency to the view and conceit which occurs in the mode of grasping the five aggregates as a group (with the notion) "I am," due to failure to distinguish any state among them.

　　Therein, by the phrase the underlying tendency to the view and conceit "I am" (ditthimananusayam) what is meant is the underlying tendency to conceit which is similar to a view (ditthisadisam mananusayam). For this underlying tendency to conceit is similar to a view because it occurs (with the notion) "I am"; therefore it is stated thus. And one who wishes to understand this conceit "I am" in detail should look up the Khemaka Sutta in the Khandhiyavagga (S.22:89/iii,126ff.).

　　By abandoning ignorance (avijjam pahaya): having abandoned ignorance, the root of the round (of existence). And arousing true knowledge (vijjam uppadetva): having aroused the true knowledge of the path of arahantship which completely extricates that ignorance. At this point the path of arahantship is stated.[20] He here and now makes an end of suffering (ditth”eva dhamme dukkhass”antakaro hoti): in this very existence he becomes one who cuts off the suffering of the round.

　　In that way too (ettavatapi kho avuso): he marks off (this first part of) the teaching; by way of the attention and penetration st…

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