..续本文上一页., which also presents an alternative interpretation, based on the commentary to the Vatthupama Sutta (M.7) according to which the bhikkhus are the pupils of the Elder Mahasangharakkhita and "the Elder" is the Elder Mahasangharakkhita.
8.See commentary to the third parajika offence.
9.See commentary to the second parajika offence.
10.The meaning of several of these terms, obscure in the original Pali, has been elaborated with the aid of the Sub. Cy.
11.Consent (adhivasana) is included to cover the case where one of the partners is initially an unwilling victim of another”s assault, but during the course of union consents to the act and thereby becomes a participant.
12.These are references to the two great classics of Hindu India, the Mahabharata and the Ramayana.
13.Wrong views of fixed destiny (niyata micchaditthi) are views which deny the moral efficacy of action or which tend to undermine the foundations of morality. For the most common examples, see D.2/i, 52-56, and M.76/i, 515-18.
14.The chief factor in the first seven courses of kamma is volition; the other three courses are identical with the mental factors of greed, hatred and wrong view, which are associated with volition in the states of consciousness in which they arise.
15.This refers to the Abhidhamma classification of consciousness, according to which wholesome sense-sphere consciousness is of eight types, four associated with knowledge, four dissociated from knowledge. The abstinences, according to the Abhidhamma, occur in sense-sphere consciousness only one at a time on occasions when one deliberately abstains from some wrong. In supramundane consciousness all three abstinences — right speech, right action and right livelihood — occur together simultaneously.
16.Right view is synonymous with the mental factor of wisdom (pañña) or non-delusion (amoha); it is always accompanied by the other two wholesome roots, though the latter do not necessarily occur in conjunction with right view.
17.Literally, or in the strict sense (nippariyayena), only covetousness and greed, being synonyms of craving (tanha), count as the origin of suffering. But in a looser or figurative manner of exposition (pariyayena) all the roots are the truth of the origin, since as roots of kamma they help to sustain the round of rebirth and suffering.
18.The guideline of conversion (avattahara) is one of the methods of deduction in the exegetical guide, the Nettippakarana. According to this guideline, an expositor of a sutta is to extract from a particular text a standard doctrinal concept belonging to a dichotomy, and then taking this concept as a basis, he is to show that the other member of the dichotomy is also implied by the passage under consideration, and therefore "turns up" when the first member is mentioned.
19.The path of non-return (anagamimagga) is stated because this path eradicates all sensual lust and aversion.
20.The path of arahantship is implied by the eradication of conceit and ignorance and by the arousing of true knowledge.
21.The verb aharati normally means "to bring," but here it is rendered as "nourish" to underscore its connection with ahara, nutriment.
22.On the four yoni or modes of generation, see M.12/i, 73.
23.According to the Abhidhamma, the nutriment proper is the material phenomenon called nutritive essence (oja), while the solid food ingested is the mere "basis" (vatthu) of the nutritive essence.
24.The point is that while in conventional terms food substances are distinguished as gross or subtle, this distinction is made in terms of the physical base only. The Abhidhamma classifies nutritive essence as subtle materiality (sukhumarupa); it contrasts with gross materiality (olarikarupa), which includes only the five sense organs and their objects.
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