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　　45. AN 4:13; Word of the Buddha, pp. 58-59.

　　46. AN 4:14; Word of the Buddha, p.59. The Pali names for the seven are: satisambojjhanga, dhammavicayasambojjhanga, viriyasambojjhanga, pitisambojjhanga, passaddhisambojjhanga, samadhisambojjhanga, upekkhasambojjhanga.

　　47. AN 4:13; Word of the Buddha, p. 59.

　　48. AN 4:14; Word of the Buddha, p. 59.

　　49. Dhammo sanditthiko akaliko ehipassiko opanayiko paccattam veditabbo viññuhi. (M. 7, etc.)

　　50. Commentary to Vism. See Vism. XIV, n. 64.

　　51. Sometimes the word satipatthana is translated "foundation of mindfulness," with emphasis on the objective side, sometimes "application of mindfulness," with emphasis on the subjective side. Both explanations are allowed by the texts and commentaries.

　　52. DN 22; Word of the Buddha, p. 61.

　　53. Ibid. Word of the Buddha, p. 61.

　　54. For details, see Vism. VIII, 145-244.

　　55. See Soma Thera, The Way of Mindfulness, pp. 58-97.

　　56. Asubha-bhavana. The same subject is also called the perception of repulsiveness (patikkulasañña) and mindfulness concerning the body (kayagata sati).

　　57. For details, see Vism. VIII, 42-144.

　　58. For details, see Vism. XI, 27-117.

　　59. For a full account, see Soma Thera, The Way of Mindfulness, pp. 116-127.

　　60. Ibid., pp. 131-146.

　　61. In what follows I have to restrict myself to a brief overview. For a full exposition, see Vism., Chapters III-XI.

　　62. See Vism. IV, 88-109.

　　63. Some common renderings such as "trance," "musing," etc., are altogether misleading and should be discarded.

　　64. DN 22; Word of the Buddha, pp. 80-81.

　　65. In Pali: akasanañcayatana, viññanañcayatana, akiñcaññayatana, n”eva-sañña-nasaññayatana.

　　66. Anicce niccavipallasa, dukkhe sukhavipallasa, anattani atta-vipallasa. AN 4:49.

　　67. In Pali: rupakkhandha, vedanakkhandha, saññakkhandha, sankharakkhandha, viññanakkhandha.

　　68. DN 22; Word of the Buddha, pp. 71-72.

　　69. DN 22; Word of the Buddha, p. 73.

　　70. In the first edition of this book I stated here that the four paths have to be passed through sequentially, such that there is no attainment of a higher path without first having reached the paths below it. This certainly seems to be the position of the Commentaries. However, the Suttas sometimes show inpiduals proceeding directly from the stage of worldling to the third or even the fourth path and fruit. Though the commentator explains that they passed through each preceding path and fruit in rapid succession, the canonical texts themselves give no indication that this has transpired but suggest an immediate realization of the higher stages without the intermediate attainment of the lower stages.

　　71. See Vism. XXII, 92-103.

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