The Middle Length Discourses of the Buddha - Bhikkhu Nanamoli [621]
872 Yona is the Pali transliteration of Ionia. Kamboja is a region to the northwest of the Indian “Middle Country.”
873 The argument of §§7–8 here is substantially identical with that of MN 84.
874 MA identifies Devala the Dark, Asita Devala, with the Buddha in an earlier life. The Buddha undertakes this teaching to show: “In the past, when you were of a superior birth and I was of an inferior birth, you could not answer a question I asked you about an assertion concerning birth. So how can you do so now, when you are inferior and I have become a Buddha?”
875 As in MN 38.26. See n. 411. Note that the dialogue just below establishes the meaning of gandhabba as the deceased being about to be reborn.
876 MA: Pu˚˚a was the name of a servant of the seven seers; he would take a spoon, cook leaves, and serve them.
SUTTA 94
877 MA: He did this after recognising that a lengthy discussion would be required.
878 The kahāpaṇa was the principal monetary unit of the time.
879 During the Buddha’s last days, this city was still a small town known as Pāṭaligāma. At DN 16.1.28/iii.87, the Buddha predicts its future greatness. It eventually became the capital of Magadha. Its present-day descendent is the city of Patna, capital of the state of Bihar.
SUTTA 95
880 The opening passage of this sutta, down to §10, is virtually identical with the opening of the Soṇadaṇḍa Sutta (DN 4).
881 MA: It was called thus because offerings were made there to the gods.
882 Another wealthy brahmin who resided in Ukkaṭṭhā, a crown property given to him by King Pasenadi. At DN 2.21/i.110 he hears a discourse from the Buddha, attains stream-entry, and goes for refuge along with his family and retinue.
883 These are the ancient rishis whom the brahmins regarded as the divinely inspired authors of the Vedic hymns.
884 In Pali: saddhā, ruci, anussava, ākāraparivitakka, diṭṭhinijjhānakkhanti . Of these five grounds for arriving at a conviction, the first two seem to be primarily emotive, the third to be a blind acceptance of tradition, and the last two primarily rational or cognitive. The “two different ways” each may turn out are true and false.
885 It is not proper for him to come to this conclusion because he has not personally ascertained the truth of his conviction but only accepts it on a ground that is not capable of yielding certainty.
886 Saccānurakkhana: or, the safeguarding of truth, the protection of truth.
887 Saccānubodha: or, the awakening to truth.
888 The procedure for the discovery of truth recommended in this sutta appears to be an elaboration of the approach described in MN 47.
889 Tūleti. MA: He investigates things in terms of impermanence, and so forth. This stage thus seems to be that of insight contemplation.
890 Although applying the will (ussahati) appears similar to striving (padahati), the former may be understood as the exertion undertaken prior to insight contemplation, the latter as the exertion that brings insight up to the level of the supramundane path.
891 MA: He realises Nibbāna with the mental body (of the path of stream-entry), and having penetrated the defilements, he sees Nibbāna with wisdom, making it clear and evident.
892 While the discovery of truth in this context appears to signify the attainment of stream-entry, the final arrival at truth (saccānuppatti) seems to mean the full attainment of arahantship.
893 See n.524.
SUTTA 96
894 MA: It had been an ancient practice among the brahmins to wander for alms even when they possessed great wealth.
895 Although agriculture may seem a strange occupation for one described as a merchant, it should be understood that the vessas not only ran the urban business enterprises, but also owned and supervised agrarian undertakings.
896 Ariyaṁ kho ahaṁ brāhmaṇa lokuttaraṁ dhammaṁ purisassa sandhanaṁ paññāpemi.
897 Attabhāvassa abhinibbatti: literally, “wherever