The Middle Length Discourses of the Buddha - Bhikkhu Nanamoli [582]
315 This section reverts to the theme of the noble and ignoble quests with which the Buddha’s discourse opened. It is intended to show that the adoption of the monastic life is no guarantee that one has embarked on the noble quest, for the ignoble quest makes inroads upon the monastic life as well.
316 This refers to the use of the four requisites with reflection upon their proper purpose in the life of renunciation. See MN 2.13–16.
317 See n.295.
318 See n.296.
SUTTA 27
319 According to the chronicles of Sri Lanka, this was the first sutta preached by Mahinda Thera following his arrival in Sri Lanka.
320 Vacchāyana is Pilotika’s clan name.
321 Ñm had translated ekabhattika as “eating only in one part of the day,” following the commentary. According to the Vinaya the proper time for bhikkhus to eat is between dawn and noon. From noon until the next dawn only liquids are allowed.
322 This formula is analysed at Vsm I, 53–59. Briefly, the signs (nimitta) are the most distinctive qualities of the object which, when grasped at unmindfully, can kindle defiled thoughts; the features (anubyañjana) are the details that may subsequently catch the attention when the first perceptual contact has not been followed up by restraint. “States of covetousness and grief” signifies the alternative reactions of desire and aversion, attraction and repulsion, towards sense objects.
323 Covetousness (abhijjhā) here is synonymous with sensual desire (kāmacchandā), the first of the five hindrances.
324 MA: He does not come to this conclusion about the Triple Gem because the jhānas and the (mundane) direct knowledges are held in common with those outside the Buddha’s Dispensation.
325 This, according to MA, shows the moment of the path, and since at this point the noble disciple has still not completed his task, he has not yet come to a conclusion (na tveva niṭṭ̣haṁ gato hoti) about the Triple Gem; rather, he is in the process of coming to a conclusion (nị̣hȧ gacchati). The sutta employs a pun on the meaning of the expression “coming to a conclusion” that is as viable in English as in Pali.
326 This shows the occasion when the disciple has attained the fruit of arahantship, and having completed all his tasks in every way, has come to the conclusion about the Triple Gem.
SUTTA 28
327 This discourse has been published separately with introduction and notes by Nyanaponika Thera, The Greater Discourse on the Elephant-Footprint Simile.
328 The structure of this discourse may be outlined as follows: Ven. Sāriputta first enumerates the Four Noble Truths (§2). He then takes up the truth of suffering for analysis into its various aspects (§3). From among these, he selects the last and enumerates the five aggregates affected by clinging (§4). He next selects the first aggregate, that of material form (§5). Taking up each of the great elements in turn, he shows it to have two aspects—internal and external—the former being selected for detailed analysis, the latter only briefly mentioned for the sake of completeness and comparison (e.g., §§6–7). Each of the elements is expounded as a basis for insight meditation as well as for developing patience, faith, and equanimity (e.g., §§8–10). Having finished examining the elements, Ven. Sāriputta next takes up the aspects of the Four Noble Truths he earlier had put aside. He introduces derivative material form by way of the sense faculties and their objects (§27, etc.), which he then relates to the other four aggregates of the first noble truth. Finally he sets this whole complex of ideas in relation to the other three noble truths (§28, etc.).
329 Upādinna, “clung-to,” is used in the Abhidhamma as a technical term applicable to bodily phenomena that are produced by kamma. Here, however, it is used in a more general sense as applicable to the entire body insofar as it is grasped as “mine” and misapprehended as a self. The phrase “whatever else” is intended to include the earth element comprised