..续本文上一页uch skills that the Enlightened One named him the foremost master of doctrinal exposition, and it is this that constitutes his outstanding contribution to the Buddha”s Dispensation.

　　Notes

　　1.The Buddha assigns Maha Kaccana to this position at AN 1: Chap. 14, Etadagga Vagga.

　　2.The biographical sketch of Maha Kaccana is taken from the commentary to AN 1: Chap.14, Etadagga Vagga; this is partly paralleled by commentary to Thag., Atthakanipata.

　　3.Ap. i,4:3.

　　4.Ap. i,54:1.

　　5.The offering of the golden brick is mentioned in commentary to AN, Etadagga Vagga.

　　6.The account here resumes as in commentary to AN.

　　7.His parents” names are mentioned at Ap. i,54:1, v.21.

　　8.According to commentary, at the moment the Buddha invited them to join the Order, their hair and beards disappeared and they were spontaneously provided with bowls and robes, created by the Buddha”s psychic power.

　　9.Vin.i,194-98.The story of Sona is also related at Ud. 5:6, but without the passage on the modification of the monastic rules.

　　10.At Vin.ii,299, in describing the preparations for the Second Council, it is said that eighty-eight arahants from Avanti gathered on the Ahoganga mountain slope. They are described as "mostly forest-dwellers, mostly almsmen, mostly rag-robe wearers, mostly wearers of the three robes," and are contrasted with sixty arahant bhikkhus from Pava, all of whom observe these ascetic practices. Though any conclusions drawn from this passage are speculative, these monks may have belonged to the pupillary lineage of Ven. Maha Kaccana, and the reason they were "mostly" observers of the ascetic practices (rather than entirely such) is that he inspired his disciples to undertake such practices by personal example without making them mandatory.

　　11.Isidatta is mentioned at SN 41:1, 2. In the first sutta he answers a question on the persity of elements, a topic that Maha Kaccana also discusses (see below, pp. 29-30); in the second, on speculative views. To escape the fame and admiration which came to him on account of these replies, he disappeared into obscurity.

　　12.Dhp. Comy. (to v.94). See E.W. Burlingame, Buddhist Legends (PTS 1969), 2:202-3.

　　13.Dhp. Comy. (to v.43). See Buddhist Legends, 2:23-28.

　　14.MN Comy. (to MN 108).

　　15.Sammaditthi Sutta (MN 9); see The Discourse on Right View (BPS Wheel No. 377/379). Mahahatthipadopama Sutta (MN 28); see The Greater Discourse on the Elephant”s Footprint Simile (BPS Wheel No. 101). For a discussion, see Nyanaponika Thera, The Life of Sariputta (BPS Wheel No. 90/92), pp.40-42.

　　16.Atthasalini, 16-17. See Life of Sariputta, pp.49-50.

　　17.For a detailed study of the term papañca, see Bhikkhu Ñanananda, Concept and Reality in Early Buddhist Thought (Kandy: BPS, 1971). This book contains an insightful discussion of the Madhupindika Sutta, pp.2-9.

　　18.MN contains four suttas dealing with the Bhaddekaratta verses, Nos. 131-134. The title phrase is itself a riddle: Ven. Ñanamoli has rendered it "one fortunate attachment," Ven. Ñanananda as "the ideal lover of solitude." But as the word ratta can be taken to mean "night" as well as "attached," the expression may have meant "a single blessed night," referring to the night when insight issues in the attainment of arahantship."

　　19.The four viññanatthiti are mentioned at DN 33 (iii,228). See too SN 22:53, 54.

　　20.DN 21/ii,283. See Sakka”s Quest (BPS Wheel No. 10). The DN text does not include the words settha devamanussanam, "best of gods and humans," appearing in the SN quotation.

　　21.See Visuddhimagga, Chaps. IV and V.

　　22.Sinhala script and PTS eds. read here adi, though the Burmese script ed. reads assada. The latter reading may be the result of the assimilation of an uncommon reading to the standard formula, in which assada appears in the first place.

　　23.This translation is based on K.R. Norman”s prose translation of Thag., Elders” Verses, I (PTS 1969).

　　24.This verse occurs also as Dhp. 6.

　　25.Bhikkhu Ñanamoli”s translation of the Petakopadesa is published as The Pitaka Disclosure (PTS 1964); of the Nettippakarana, as The Guide (PTS 1962).

　　26.For a discussion of the Netti”s methodology, see Ven. Ñanamoli”s introduction to The Guide.

　　27.For a translation of the Netti analysis of the first sutta of the Digha Nikaya, see Bhikkhu Bodhi, The Discourse on the All-Embracing Net of View: The Brahmajala Sutta and Its Commentaries (Kandy: BPS, 1978), Part 3.

　　28.The Guide, pp.xxvi-xxviii.

　　29.G.P. Malalasekera, The Pali Literature of Ceylon (1928; reprint Kandy: BPS, 1995), pp.180-82.

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