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630 This is the doctrine of non-causality (ahetukavāda) maintained by the Ājı̄vaka leader Makkhali Gosāla, called in the Sāmaññaphala Sutta the doctrine of purification by saṁsāra (saṁsārasuddhi, DN 2.21/i.54). The philosophy of Makkhali Gosāla has been examined in detail by Basham, History and Doctrines of the Ājı̄vikas, Chapters 12 and 13. A translation of the Dı̄gha commentary on this doctrine will be found in Bodhi, Discourse on the Fruits of Recluseship, pp. 70–77.

631 Niyati, destiny or fate, is the primary explanatory principle in Makkhali’s philosophy, “circumstance and nature” (sangatibhāva) seem to be its modes of operation in external events and in the constitution of the individual, respectively. The six classes (abhijāti) are six gradations of human beings according to their level of spiritual development, the highest being reserved for the three mentors of the Ājı̄vakas mentioned at MN 36.5. On the six classes, see Bodhi, Discourse on the Fruits of Recluseship, pp. 73–75. Also, AN 6:57/iii.383–84.

632 This is a denial of the four immaterial planes of existence, the objective counterparts of the four immaterial meditative attainments.

633 These are the gods of the planes corresponding to the four jhānas. They possess bodies of subtle matter, unlike the gods of the immaterial planes who consist entirely of mind without any admixture of matter.

634 MA: Even though the wise man discussed here has doubts about the existence of the immaterial planes, he attains the fourth jhāna, and on the basis of that he attempts to attain the immaterial absorptions. If he fails he is certain of rebirth in the fine-material planes, but if he succeeds he will be reborn in the immaterial planes. Thus for him this wager is an “incontrovertible teaching.”

635 MA: Cessation of being (bhavanirodha) here is Nibbāna.

636 MA: Even though this person has doubts about the existence of Nibbāna, he attains the eight meditative attainments, and then, using one of those attainments as a basis, he develops insight, thinking: “If there is cessation, then I will reach arahantship and attain Nibbāna.” If he fails he is certain of rebirth in the immaterial planes, but if he succeeds he reaches arahantship and attains Nibbāna.

SUTTA 61

637 Rāhula was the only son of the Buddha, born on the day his father left the palace to seek enlightenment. At the age of seven he was ordained as a novice by Ven. Sāriputta on the occasion of the Buddha’s first return visit to Kapilavatthu after his enlightenment. The Buddha declared him the foremost disciple among those desirous of training. According to MA, this discourse was taught to Rāhula when he was seven years old, thus very shortly after his ordination. At MN 147 he attains arahantship after listening to a discourse by the Buddha on the development of insight.

638 To acknowledge a wrong deed as such, confess it, and undertake restraint for the future leads to growth in the discipline of the Noble One. See MN 65.13.

639 In this section, however, the phrase “then you should confess such a bodily action...and laid it open” is replaced by the following: “Then you should be repelled,humiliated, and disgusted by that mental action. Having become repelled, humiliated, and disby that action...” This substitution is made because unwholesome thoughts, unlike bodily and verbal transgressions, do not require confession as a means of exoneration. Both Horner in MLS and Ñm in Ms missed this variation.

SUTTA 62

640 According to MA, this discourse was taught to Rāhula when he was eighteen years old, for the purpose of dispelling desire connected with the household life. The Shorter Discourse of Advice to Rāhula is MN 147.

641 MA: While Rāhula was following the Buddha, he noted with admiration the physical perfection of the Master and reflected that he himself was of similar appearance, thinking: “I too am handsome like my father the Blessed