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551 Abhisankhataṁ abhisañcetayitaṁ. The two terms are frequently used in conjunction to indicate a conditioned state in which volition (cetan̄) is the most prominent conditioning factor.

552 This passage explains a method for developing “insight preceded by serenity” (samathapubbangam̄ vipassanā; see AN 4:170/ ii.157). Having first attained a jhāna, the meditator emerges from it and contemplates that state as brought into being by conditions, particularly volition. On the basis of this, he ascertains its impermanence, and then contemplates the jhāna with insight into the three marks of impermanence, suffering, and non-self. See also MN 64.9–15 for a somewhat different approach to developing insight on the basis of the jhānas.

553 Dhammarāgena dhammanandiyā. MA: These two terms signify desire and attachment (chandar̄ga) with respect to serenity and insight. If one is able to discard all desire and attachment concerning serenity and insight, one becomes an arahant; if one cannot discard them, one becomes a non-returner and is reborn in the Pure Abodes.

554 The base of neither-perception-nor-non-perception is not mentioned because it is too subtle a state for its constituent factors to be used as objects of insight contemplation.

555 The eleven “doors to the Deathless” are the four jhānas, the four brahmavihāras, and the first three immaterial attainments used as bases for the development of insight and attainment of arahantship.

556 This would be five hundred kahāpaṇas, the latter being the standard monetary unit of the time.

SUTTA 53

557 It was believed to be a source of merit for those who construct a new dwelling to invite an eminent religious personage to dwell in it even for a single night before they inhabit it themselves. This belief still continues in Buddhist lands today, and people who have built a new house for themselves will often invite bhikkhus to hold an all-night recitation of paritta (protective) suttas in their new home before they move in.

558 Sekho pāṭipado. On the sekha, see n.21.

559 On the distinction between shame (hiri) and fear of wrongdoing (ottappa), see n.416.

560 Here the text explains sati, mindfulness, by reference to its original meaning of memory. The relationship between the two senses of sati—memory and attentiveness—may be formulated thus: keen attentiveness to the present forms the basis for an accurate memory of the past. MA takes the mention of sati here to imply all seven factors of enlightenment, among which it is the first.

561 MA: This is the wisdom of insight and of the path, capable of penetrating the rise and fall of the five aggregates. Path wisdom is called “penetrative” (nibbedhikā) because it pierces through and eradicates the mass of greed, hate, and delusion; insight wisdom is called penetrative because it pierces through them temporarily and because it leads to penetration by the path.

562 As at MN 16.26.

563 This refers to the fourth jhāna, which is the foundation for the three knowledges to follow.

564 At this point he ceases to be a sekhā and becomes an arahant.

565 These constitute the traditional list of fifteen factors making up conduct (caraṇa), which are often conjoined with the three following types of knowledge in the complete course of training. The two together enter into the common epithet of the Buddha and the arahants, vijjācaraṇasampanna , “perfect in true knowledge and conduct.” See Vsm VII, 30–31.

566 The verse was approved by the Buddha at DN 3.1.28/i.99. The Brahmā Sanankumāra, “Forever Young,” according to MA was a youth who attained jhāna, passed away, and was reborn in the Brahma-world, retaining the same handsome form he possessed in his existence in the human world. See DN 18.17–29/ii.210–218.

SUTTA 54

567 Each of the two terms joined in this copulative compound, and in the two that follow, are roughly synonymous.

568 MA: Although the killing of living beings is not included among the ten fetters and five hindrances, it may be called a fetter in the sense of binding