the body, and the notion  of " I ".( 注 16)So  long  a

　　   meditator possesses  a body, he is bound to experience

　　   one feeling  or the other, and in accordance  with his

　　   spiritual  development, will either  appreciate  it as

　　   the  final  goal  or be dissatisfied  with  any of the

　　   feelings  other  than  the feeling  of adukkhamasukham

　　   (neither-pain-nor-happiness).Such　　 a   feeling　　 is

　　   regarded  as the highest, the best (parama)  Nibbana

　　   in the world.The  use of the attribute  "parama" shows

　　   that  the  feeling  recognised  as Nibbana  can only

　　   stand for one type of agreeable feeling, and not refer

　　   to   agreeable   feelings   of   different   types.The

　　   eradication  of the false  reality  of "I"  is neither

　　   attempted   nor  aspired  for,  as  the  sole  aim  of

　　   spiritual   life  is  the  personal  enjoyment  of  an

　　   agreeable  feeling.

　　　　  Each of the four jhanic states contains  two types

　　   of   mental   factors.The　　 first   type   (e.g.sati,

　　   sampajanna  etc.) represents the knower aspect of mind

　　   while the second type deals with that aspect  which is

　　   to be known.The  second type includes pitisukha, sukha,

　　   and adukkhamasukham  which not only negate dukkha, the

　　   painful   feeling,  but  also   constitute   positive,

　　   agreeable elements to be felt. Thus of all the factors

　　   in  the  jhanic  states  only  these  three  types  of

　　   feelings can be equated with  the  supreme  Nibbana

　　   in  the  visible  world.

　　　　  As the three  feelings  are co-existent  with  the

　　   body, one  can only  try  not  to be overwhelmed  by a

　　   feeling  which is either painful or unsatisfactory  to

　　   him.One   can  even  so  exert   oneself   that  these

　　   undesirable  feelings  do not arise  in the  mind.This

　　   situation  finds  its reflection  in the  use  of such

　　   terms as viraga  (detachment), pahana (giving  up) and

　　   upekkha  ? (indifference).(  注 17) All these  terms

　　   can be used.

　　   ──────────────

　　　　 (16) See p.  463 of the present article; Digha Nikaya

　　　　　　 , Voll. II, p. 67 (PTS, London 1982); Chung Hwa

　　　　　　 Fo Hsueh Hsueh Pao (No.6, July, 1993) p.416～17

　　　　　　　　　　　　  466 页

　　   only with reference  to something  which  has not been