..续本文上一页ntaries. Since 1984 he has been the Editor for the Buddhist Publication Society, and since 1988 its President.
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Notes
1. Ignorance is actually identical in nature with the unwholesome root "delusion" (moha). When the Buddha speaks in a psychological context about mental factors, he generally uses the word "delusion"; when he speaks about the causal basis of samsara, he uses the word "ignorance" (avijja).
2. SN 56:11; Word of the Buddha, p. 26
3. Ibid.
4. Adhisilasikkha, adhicittasikkha, adhipaññasikkha.
5. AN 3:33; Word of the Buddha, p. 19.
6. MN 117; Word of the Buddha, p. 36.
7. AN 6:63; Word of the Buddha, p. 19.
8. MN 9; Word of the Buddha, p. 29.
9. See DN 2, MN 27, etc. For details, see Vism. XIII, 72-101.
10. DN 22; Word of the Buddha, p. 29.
11. DN 22, SN 56:11; Word of the Buddha, p. 3
12. Ibid. Word of the Buddha, p. 16.
13. Ibid. Word of the Buddha, p. 22.
14. Nekkhammasankappa, abyapada sankappa, avihimsasankappa.
15. Kamasankappa, byapadasankappa, avihimsasankappa. Though kama usually means sensual desire, the context seems to allow a wider interpretation, as self-seeking desire in all its forms.
16. AN 1:16.2.
17. Strictly speaking, greed or desire (raga) becomes immoral only when it impels actions violating the basic principles of ethics, such as killing, stealing, adultery, etc. When it remains merely as a mental factor or issues in actions not inherently immoral -- e.g., the enjoyment of good food, the desire for recognition, sexual relations that do not hurt others -- it is not immoral but is still a form of craving causing bondage to suffering.
18. For a full account of the dukkha tied up with sensual desire, see MN 13.
19. This might appear to contradict what we said earlier, that metta is free from self-reference. The contradiction is only apparent, however, for in developing metta towards oneself one regards oneself objectively, as a third person. Further, the kind of love developed is not self-cherishing but a detached altruistic wish for one”s own well-being.
20. Any other formula found to be effective may be used in place of the formula given here. For a full treatment, see Ñanamoli Thera, The Practice of Lovingkindness, Wheel No. 7.
21. AN 10:176; Word of the Buddha, p. 50.
22. MN 61.
23. AN 10:176; Word of the Buddha, p. 50.
24. Subcommentary to Digha Nikaya.
25. AN 10:176; Word of the Buddha, pp. 50-51.
26. MN 21; Word of the Buddha, p. 51.
27. AN 10:176; Word of the Buddha, p. 51
28. AN 10:176; Word of the Buddha, p. 53.
29. HRH Prince Vajirañanavarorasa, The Five Precepts and the Five Ennoblers (Bangkok, 1975), pp. 1-9.
30. AN 10:176; Word of the Buddha, p. 53.
31. The Five Precepts and the Five Ennoblers gives a fuller list, pp. 10-13.
32. AN 10:176; Word of the Buddha, p. 53.
33. The following is summarized from The Five Precepts and the Five Ennoblers, pp. 16-18.
34. See AN 4:62; AN 5:41; AN 8:54.
35. The Five Precepts and the Five Ennoblers, pp. 45-47.
36. Papañcasudani (Commentary to Majjhima Nikaya).
37. MN 70; Word of the Buddha, pp. 59-60.
38. AN 4:13; Word of the Buddha, p. 57.
39. Kamacchanda, byapada, thina-middha, uddhacca-kukkucca, vicikiccha.
40. AN 4:14; Word of the Buddha, p. 57.
41. AN 4:13; Word of the Buddha, p. 58.
42. AN 4:14; Word of the Buddha, p. 58.
43. MN 20; Word of the Buddha, p. 58.
44. For a full treatment of the methods for dealing with the hindrances inpidually, consult the commentary to the Satipatthana Sutta (DN 22, MN 10). A translation of the relevant passages, with further extracts from the subcommentary, can be found in Soma Thera, The Way of Mindfulness, pp. 11…
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