The Middle Length Discourses of the Buddha - Bhikkhu Nanamoli [631]
1048 All these terms signify the temporary suppression of the defilements by the power of the jhāna, not the full liberation from defilements through their eradication by the highest path, which Ven. Sāriputta had yet to attain.
1049 The “escape beyond” (uttari̇ nissaraṇaṁ) here is the next higher attainment, the second jhāna.
1050 Reading with the BBS ed. passaddhattā cetaso anābhogo. MA explains that the mental concern with pleasure, which persists in the third jhāna, is now considered to be gross, and when it subsides there is “mental unconcern due to tranquillity.” The PTS ed. reading, passi vedanā, is unintelligible and clearly an error.
1051 This indirect introspective method must be used to contemplate the fourth immaterial attainment because this attainment, being extremely subtle, does not enter into the direct range of investigation for disciples. Only fully enlightened Buddhas are able to contemplate it directly.
1052 MA offers this explanation of the passage, transmitted by “the elders of India”: “The Elder Sāriputta cultivated serenity and insight in paired conjunction and realised the fruit of non-returning. Then he entered the attainment of cessation, and after emerging from it he attained arahantship.”
1053 Since there are no mental factors in the attainment of cessation, MA says that “these states” here must refer either to the states of material form that were occurring while he attained cessation, or to the mental factors of the preceding fourth immaterial attainment.
1054 Note the realisation that there is “no escape beyond” the attainment of arahantship.
1055 Vasippatto pāramipatto. See n.763.
SUTTA 112
1056 See n.17.
1057 As at MN 111.4, but here these terms are intended to express the complete eradication of defilements by the path of arahantship.
1058 MA: All these terms signify craving and views.
1059 MA: The first phrase negates the consideration of the earth element as self, the second negates the consideration of the material and mental factors other than the earth element as self. The same method applies to the other elements.
1060 The text appears redundant in mentioning both forms (r̄p̄) and things cognizable (by the mind) through eye-consciousness (cakkhuviññāṇa-viññātabb̄ dhammā). MA mentions two opinions proposed to resolve this problem. One holds that “forms” refers to visible things that actually enter into cognition, “things cognizable…” to visible things that cease without being cognized. The second holds that the former term signifies all form without distinction, the latter term the three mental aggregates that function in association with eye-consciousness.
1061 MA explains “I-making” (ahankarā) as conceit and “mine-making” (mamankarā) as craving. “All external signs” (nimitta) are external objects.
1062 MA: The recollection of past lives and the knowledge of the passing away and reappearance of beings (usually included in this type of exposition) are here omitted because the original question at §11 concerned the attainment of arahantship, not mundane attainments.
1063 MA says that this sutta is also called the Ekavissajjita Sutta (The Single Answer Discourse). MA finds it difficult to account for the “sixfold” mentioned in the original title, since only five questions and answers have come down in the discourse. It suggests dividing the last item into two—one’s own body with its consciousness and the conscious bodies of others—andalso mentions another opinion that the four nutriments should be brought in as the sixth. Neither of these suggestions, however, appears cogent, and it seems likely that a part of the text has been lost.
SUTTA 113
1064 Sappurisadhamma; asappurisadhamma.
1065 These