In the Buddha's Words - Bhikkhu Bodhi [251]
46 That is, he continues to experience feeling only as long as the body with its life faculty continues, but not beyond that.
47 This refers to his attainment of the Nibbāna-element with no residue remaining (anupādisesa nibbānadhātu)—the cessation of all conditioned existence with his final passing away. See Text IX,5(5).
48 This completes the exposition of the first foundation, the foundation of wisdom (paññādhiṭṭhāna). Ps says that the knowledge of the destruction of all suffering is the wisdom pertaining to the fruit of arahantship.
49 Ps mentions four kinds of acquisitions (upadhi) here: the five aggregates; defilements; volitional formations; and sensual pleasures.
50 The “tides of conceiving” (maññussavā), as the following paragraph will show, are thoughts and notions originating from the three roots of conceiving—craving, conceit, and views. The “sage at peace” (muni santo) is the arahant.
51 The thoughts “I shall be” and “I shall not be” imply the views of eternalism (continued existence after death) and annihilationism (personal extinction at death). The alternatives of having physical form and being formless represent two modes of existence in the afterlife, physical and disembodied; the triad of being percipient, etc., are three other modes of existence in the afterlife, distinguished by their relationship to perception or awareness.
52 That which is not present in him is craving for existence, which leads to a new birth following death.
53 Satta saddhammā. Faith, moral shame, fear of wrongdoing, learning, energy, mindfulness, and wisdom. See, e.g., MN 53.11–17.
54 The training in the higher moral discipline, the higher mind, and the higher wisdom.
55 The ten factors are the eight factors of the Noble Eightfold Path supplemented by right knowledge and right liberation. See, e.g., MN 65.34 and MN 78.14.
56 The threefold discrimination: “I am better,” “I am equal,” “I am worse.”
57 It is likely that bhikkhu paññāvimutto here should be understood as any arahant disciple, not specifically as the paññāvimutta contrasted with the ubhatobhāgavimutta arahant.
58 This sutta is included in the Mahāparinibbāna Sutta (at DN II 81–83), but without the last paragraph. A much more elaborate version makes up DN 28.
59 Spk identifies “of such qualities” (evaṃdhammā) as “qualities pertaining to concentration” (samādhipakkhā dhammā).
60 The ten Tathāgata’s powers are powers of knowledge. They are analyzed in detail at Vibh §§808–31. The “wheel of Brahmā” is the wheel of the Dhamma.
61 For details, see MN 115.12–19.
62 Ps explains possibility (ṭhāna) as the realm, circumstances, time, and effort, factors that can either impede or reinforce the result. The cause (hetu) is the kamma itself. This knowledge of the Buddha is illustrated by Texts V,1(1)–(3).
63 This signifies the Buddha’s knowledge of the types of conduct that lead to all future destinies within the round of existence as well as to final liberation. See MN 12.35–42.
64 Vibh §813 explains that he understands that beings are of inferior and superior inclinations, and that beings naturally associate with those of similar inclinations.
65 Vibh §§814–27 gives a detailed analysis. Ps states more concisely that he knows the superior and inferior disposition of the five faculties of other beings.
66 Vibh §828: The defilement (saṅkilesa) is a factor causing decline; cleansing (vodāna) is a factor causing excellence; emergence (vuṭṭhāna) is both cleansing and rising from an attainment. The eight emancipations (vimokkha) are at DN 15.35, DN 16.3.33, MN 77.22, MN 137.26, etc.; the nine attainments (samāpatti) are the four jhānas, four formless attainments, and the cessation of perception and feeling.
67 Vesārajja. Ps says this is a name for the joyful knowledge that arises in him when he reflects upon his absence of timidity in four cases.
68 Spk says this qualification is made to exclude the devas who are noble ones.
69 Spk: