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241 This method can be illustrated by the reflections of the Bodhisatta in MN 19.3–5. Calling to mind the unworthiness of the evil thoughts produces a sense of shame (hiri); calling to mind their dangerous consequences produces fear of wrongdoing (ottappa).

242 Vitakka-sankhāra-saṇṭ̣hānaṁ. MA understands sankhāra here as condition, cause, or root, and takes the compound to mean “stopping the cause of the thought.” This is accomplished by inquiring, when an unwholesome thought has arisen: “What is its cause? What is the cause of its cause?” etc. Such an inquiry, according to MA, brings about a slackening, and eventually the cessation, of the flow of unwholesome thought.

243 MA: He should crush the unwholesome state of mind with a wholesome state of mind.

244 This shows the attainment of arahantship. See n.50.

SUTTA 21

245 At SN 12:12/ii.13 Moliya Phagguna puts a series of questions to the Buddha, which the Buddha rejects as wrongly formulated. Later it is reported that he reverted to lay life (SN 12:32/ii.50).

246 According to MA, the Buddha said this because Phagguna still did not wish to comply with his advice but continued to resist him, and this induced the Buddha to speak praise of the compliant bhikkhus during an earlier part of his ministry. For the passage on eating at a single session, see MN 65.2 and MN 70.2.

247 Tadārammaṇaṁ, lit. “with him as the object.” MA: First one develops loving-kindness towards the person who addresses one with one or another of the five courses of speech, then one directs that mind of loving-kindness towards all beings, making the entire world the object.

SUTTA 22

248 This sutta with a fine introduction and detailed notes is available in a translation by Nyanaponika Thera, The Discourse on the Snake Simile.

249 In making this assertion he directly contradicts the third of the four intrepidities of the Tathāgata—see MN 12.25. According to MA, while reflecting in seclusion he came to the conclusion that there would be no harm if bhikkhus were to engage in sexual relations with women and he maintained that this should not be prohibited by the monastic rules. Though his statement does not expressly mention the sexual issue, the similes about sensual pleasures brought forth by the bhikkhus lend credence to the commentary.

250 The first seven similes for sense pleasures are expanded upon at MN 54.15–21.

251 This first part of the Ariṭṭha episode occurs twice in the Vinaya Pịaka. At Vin ii.25 it leads to the Sangha announcing an act of suspension (ukkhepaniyakamma) against Ariṭṭha for refusing to give up his wrong view. At Vin iv.133–34 his refusal to give up his wrong view after repeated admonitions is defined as a monastic offence of the Pācittiya class.

252 Though the Pali uses the one word kāma in all four cases, from the context the first phrase must be understood to refer to objective sensual pleasures, i.e., sensually enjoyable objects, the other phrases to refer to subjective defilements connected with sensuality, i.e ., sensual desire. MA glosses “that one can engage in sensual pleasures” with “that one can indulge in sexual intercourse.” sures” with “that one can indulge in sexual intercourse.” MṬ says that other physical acts expressive of sexual desire such as hugging and stroking should be included.

253 MA explains that this passage is stated in order to show the fault in wrongly motivated acquisition of intellectual knowledge of the Dhamma—apparently the pitfall into which Ariṭṭha fell. The “good (attha) for the sake of which they learned the Dhamma” is the paths and fruits.

254 This famous “simile of the raft” continues the same argument against misuse of learning introduced by the simile of the snake. One who is preoccupied with using the Dhamma to stir up controversy and win debates carries the Dhamma around on his head instead of using it to cross the flood.

255 Dhammā pi vo pahātabbā pageva adhammā. The word dhamma