16.
Comy.: "Now, the Blessed One shows in forty-four ways where effacement
should be practiced. But why are harmlessness and the other states regarded as effacement,
unlike the eight meditative attainments? Because they are a basis for the
supramundane (lokuttara-padaka); while, for outsiders, the eight
attainments are merely a basis for (continuing) the round of existence (vatta-padaka),
(because by non-Buddhists they are practiced for the sake of rebirth in higher
worlds). But in the Buddha's Dispensation, even the Going for Refuge is a basis
for the supramundane.
Sub.Comy.:
"If one, wishing to overcome the suffering of samsara, goes with joyful confidence
for refuge to the Triple Gem, then this Refuge will be for him a supporting
condition for higher virtue, etc. (i.e., higher mentality and higher wisdom),
and it may gradually lead him to the attainment of the path of understanding (dassana-magga;
i.e., Stream-entry)."
The
Forty-four Ways of Effacement
(1) Harmful and harmless
are not attached to a group of standard doctrinal categories as most of
the other qualities are. On "harmlessness" see Note 17.
(2)-(11) are the courses of
action (kammapatha), unsalutary (akusala) and salutary (kusala),
referring to body (2-4), speech (5-8) and mind (9-11).
(12)-(18) are the last
seven factors of the eightfold path (wrong and right), also called the
eight states of wrongness or rightness (micchatta, sammatta). The
first path factor, right (or wrong) view, is not separately mentioned,
being identical with (11).
(19)-(20) are often added
to the eightfold path.
(21)-(23) are the last
three of the five hindrances (nivarana); the first two are
identical with (9) and (10), and therefore not repeated here.
(24)-(33) are ten of the
sixteen defilements (upakkilesa) mentioned in MN 7 (Simile of the
Cloth).
(34)-(36) are called in the
Commentary the miscellaneous factors (pakinnaka).
(37)-(43) are the seven
"good qualities" (saddhamma), mentioned in MN 53 Comy.:
"In this connection they are mentioned as forming the complete
equipment required for insight (vipassana-sambharo paripuro)."
(44) is unattached to any
group of terms. (See Note 18).
17.
Comy.: "Harmlessness is called 'effacement,' because it effaces
harmfulness, i.e., it cuts it off (chindati). This method of explanation
applies to all other terms."
Sub.Comy.:
"But why is harmlessness (or nonviolence, ahimsa) mentioned at the
very beginning? Because it is the root of all virtues; harmlessness, namely, is
a synonym of compassion. Especially, it is the root-cause of morality because
it makes one refrain from immorality which has as its characteristic mark the
harming of others. Just as the killing of living beings has the harming of
others as its mark, so also the taking away of others' property; for 'robbing a
man's wealth is worse than stabbing him.'* Similarly, chastity removes the
cause for the pains of child bearing, etc., and there is hardly a need to
mention the harm done by adultery.
*[This
is given in Pali as direct speech or quote; perhaps it was a common adage.]
"Obvious
is also the harm done to others by deception, by causing dissension and by
backbiting. The mark of harming others is also attached to gossip because it
takes away what is beneficial and causes to arise what is not beneficial; to
covetousness, as it causes one to take what is not given; to ill will, as it
causes killing, etc.; to wrong views, as they are the cause of all that is
un-beneficial. One who holds wrong views may, in the conviction of acting
righteously, kill living beings and incite others to do likewise. There is
nothing to say about other (and lesser immoral acts induced by false views).
"Harmlessness
(i.e., the principle of non-violence) has the characteristic mark of making one
refrain from immorality which, on its part, has the mark of harming. Hence
harmlessness is an especially strong productive cause of morality; and
morality, again, is the basis for concentration of mind, while concentration is
the basis for wisdom. In that way harmlessness (non-violence) is the root of
all virtues.
"Furthermore,
in the case of the highest type of men (uttamapurisa) who have noble
aspirations, who act considerately and wisely, also their mental concentration
and their wisdom, just as their morality, is conducive to the weal and
happiness of others. In that way, too, compassion is the root of all virtues,
and therefore it has been mentioned at the beginning.
"Now,
(after harmlessness), the salutary courses of action (kusala-kammapatha;
2-11) are to show that these states are produced by harmlessness. Then follow
the eight states of rightness (11-18) to show that they must be brought about
by basing them on morality, which is the root of these virtues. Now the
separation from the hindrances (21-23, and 16, 17) is included to indicate that
this is the primary task for one intent on purifying (his practice of) the
eightfold path. Then follows the cleansing from the defilements (24-33) to
indicate that effacement is accomplished by giving up anger (24), etc. And the
cleansing from the defilements will be successful when aided by amenability to
advice, noble friendship and heedful diligence (34-36).
"Now
the seven noble qualities (37-43) are included to show that they will come to
perfection in him who is endowed with amenability and the other (two factors);
and that they, on their part, after having strengthened insight, will lead to
the paths of sanctitude. (See end of Note 16.)
"Finally,
the passage on 'misapprehending according to one's individual views,' etc. (44)
is meant to indicate that for such a one (i.e., for one bent on effacement)
that wrong attitude is an obstacle to the attainment of the supramundane
virtues and is, therefore, to be avoided totally. This passage on
misapprehending (about which see Note 18) is also meant to show that one who,
by the right conduct here described, is in the process of attaining one of the
paths of sanctitude, win be led to the acme of effacement (by this
last-mentioned threefold way of effacement).
"In
this manner should be understood the purpose of stating these forty-four modes
of effacement as well as the order in which they appear in the
discourse."
18.
Comy.: "A single wrong view (or wrong attitude), which is an obstacle for
the supramundane qualities and hence does not lead to emancipation, is here
described in three aspects:
(a) Others will
misapprehend according to their individual views (sanditthi-paramasi).
Sub.Comy.: sa(m) = attano, one's own. Paramasi means
setting aside the actual nature of a thing, one conceives it differently (sabhavam
atikkamitva parato amasana).
(b) Hold on tenaciously (adhanaggahi).
Sub. Comy.: adhana = dalha, tight, firm.
(c) Discards not easily.
Comy.: "There are those who can discard their views on seeing a
convincing reason. But others, even if shown many reasons, cannot give up
their views; and of them it is said that they 'do not discard easily.' It
refers to those who cling firmly to a subjective view that has occurred to
them, believing 'only this is the truth.' Even if the Buddhas or others
show them reasons, they do not relinquish their views. Such people,
whatever idea they conceive, be it in accordance with Dhamma or not, will
say: 'So it has been told by our teacher. So we have learned it'; and they
will withdraw into themselves like a turtle drawing its limbs into its
shell. They hold on to their views with the tight grip of a crocodile and
do not let go."
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