..续本文上一页ion tesam tesam, lit. "of them, of them," is understood to imply complete inclusiveness. The same applies to tamhi tamhi, "in that, in that," just below.

　　42.Whereas the previous definitions were framed in conventional terminology, those valid in the ultimate sense (paramatthato) define their subject solely in terms of "ultimate realities" such as aggregates and sense bases.

　　43.The various realms of existence are analyzed as threefold on the basis of the number of aggregates existing there. One-constituent being is the non-percipient realm (asannibhumi), which includes only the aggregate of material form. Four-constituent being is the four immaterial realms, which contain the four mental aggregates but not the aggregate of material form. Five-constituent being comprises all other realms, in which all five aggregates are present.

　　44.It seems that in the sense-sphere heavens, at death the beings simply dissipate into thin air, without leaving behind any corpse.

　　45.Decisive support condition (upanissayapaccaya) and conascence condition (sahajatapaccaya) are the two chief conditions among the twenty-four conditions of the Patthana or Abhidhammic system of conditional relations. Decisive support holds between a conditioning state and a conditioned state that it helps to arise across an interval of time. Conascence condition holds between a conditioning state and a conditioned state that arise simultaneously. See also note 27 above.

　　46.Clinging to rituals and observances and clinging to a doctrine of self are both types of wrong view, but as they are enumerated as inpidual kinds of clinging in their own right, they are not included under clinging to views.

　　47.See above, note 32.

　　48.These are conditional relations that hold between successive mind-moments in the javana phase of a single cognitive process (cittavithi).

　　49.Resultant feeling alone is intended here because this is an exposition of the round of existence, and in the formula of dependent arising the factors from consciousness through feeling are classified as the resultant phase of the round.

　　50.The two eye-consciousness elements are the wholesome-resultant and the unwholesome-resultant; the two resultant mind elements are the wholesome-resultant and the unwholesome-resultant receiving consciousness (sampaticchanacitta); the three resultant mind-consciousness elements are three types of investigating consciousness (santiranacitta).

　　51.The registration consciousness (tadarammanacitta) is a resultant type of consciousness that occurs through any of the sense doors. Its function is to register the datum that had been the object of the preceding javana series. The rebirth, life-continuum (bhavanga) and death consciousnesses are resultants that are considered to be "doorless" (advarika) because they occur at an inner subliminal level, not through the intercourse of sense organs and sense objects.

　　52.This refers to the Abhidhamma classification of thirty-two types of resultant consciousness, of which twenty-two remain besides the ten types of sense-consciousness, five resultants of the unwholesome and five of the wholesome. The details are not necessary here.

　　53.These two definitions involve word plays difficult to reproduce in English. Ven. Ñanamoli has a note suggesting, half flippantly, "minding" for namana and "mattering" for ruppana.

　　54.In fact the Visuddhimagga discusses the four great elements not in its chapter on the Description of the Aggregates (Ch. XIV), but in the chapter on the meditation subject called the definition of the elements (Ch. XI).

　　55.Some instances of derived materiality are: the five sense faculties, color, sound, smell, taste, the life faculty, sexual determination, nutritive essence, space, etc.

　　56.The three planes of existence were enumerated in Section 30. Only resultant consciousness is taken into account here because this is an exposition of the round.

　　57.The figures for the types of consciousness again come from the Abhidhamma. These types of consciousness can come to expression either through the door of bodily action or the door of speech, or they can remain within and not gain outer expression.

　　58.The nine types of volition which do not come to expression by body or speech are the five volitions of the five fine-material-sphere jhanas and the four of the four immaterial-sphere jhanas.

　　59.Elsewhere the Buddha says: "A first point of ignorance cannot be discovered, of which it can be said: Before that there was no ignorance and it came to be after that" (A.10:61/v,113). In that sutta the Buddha cites the five hindrances as the condition for ignorance, but as these in turn presuppose ignorance, the vicious cycle is again established.

　　60.For the identity of the dissenting Elder, see Section 3 and note 7.

《The Discourse on Right View - The Sammaditthi Sutta and its Commentary》全文阅读结束。