The Middle Length Discourses of the Buddha - Bhikkhu Nanamoli [638]
1147 MA explains that this was merely a rhetorical question, since the Buddhas can know by direct knowledge whatever they wish to know. The Buddha asked this with the thought in mind: “As soon as these bhikkhus form into a society and delight in society, they will act in improper ways. I shall expound the Great Practice of Voidness which will be like a training rule [prohibiting delight in society].”
1148 MA: Ven. Ānanda intended to say: “These bhikkhus are living this way not just because they delight in being busy, but on account of making robes.”
1149 See MN 66.20 and n.678.
1150 The former is deliverance through the jhānas and the immaterial attainments, the latter deliverance through the supramundane paths and fruits. See also MN 29.6 and n.348.
1151 MA: The Buddha begins the present passage in order to ward off the criticism that while he enjoins his disciples to live in solitude, he himself is often surrounded by a large retinue. “Voidness” here is the fruition attainment of voidness; see n.1137.
1152 MA explains voidness internally as that connected with one’s own five aggregates, voidness externally as that connected with the aggregates of others. The voidness spoken of here thus must be the temporary deliverance of mind reached through the insight contemplation of non-self, as explained at MN 43.33. When the insight into non-self is brought to the level of the path, it issues in the fruition experiencing Nibbāna by way of its aspect of voidness.
1153 MA: He gives attention to an imperturbable immaterial meditative attainment.
1154 MA: This refers to the jhāna that was used as the basis for insight. If, after emerging from the basic jhāna, his mind does not enter into voidness through insight contemplation on his own aggregates or those of others, and he also cannot attain the imperturbable immaterial attainment, he should return to the same basic jhāna that he originally developed and attend to it again and again.
1155 According to MA, up to this point the Buddha has shown the training for the attainment of the first two paths, those of stream-entry and once-returning. He now speaks the present passage (§§14–15) to point out the insight needed to attain the path of non-returning, which culminates in the abandoning of sensual desire.
1156 This passage (§§16–17) points out the insight needed to attain the path of arahantship, which culminates in the abandoning of the conceit “I am.”
1157 Ācariyūpaddava, antevāsūpaddava, brahmacariyūpaddava. Upaddava may also be rendered as disaster, calamity. MA explains that the Buddha speaks the present passage to show the danger in solitude when one does not fulfil the proper purpose of solitary living. The “teacher” is a teacher outside the Buddha’s Dispensation.
1158 MA: The going forth into homelessness outside the Dispensation brings small gain, so one who falls away from that falls away only from mundane attainment; he meets with no great suffering, as one who falls from the back of a donkey merely becomes covered with dust. But the going forth in the Buddha’s Dispensation brings great gain—the paths, fruits, and Nibbāna. Thus one who falls away from this meets great suffering, like one who falls from the back of an elephant.
1159 The contrast in this simile is between the way the potter treats the raw damp clay and the way he treats the baked pots produced from the clay. MA paraphrases: “After advising once I shall not be silent; I shall advise and instruct by repeatedly admonishing you. Just as the potter tests the baked pots, puts aside those that are cracked, split, or faulty, and keeps only those that pass the test, so I shall advise and instruct by repeatedly testing you. Those among you who are sound, having reached the paths and fruits, will stand the test.” MA adds that the mundane virtuous qualities are also intended as a criterion of soundness.
SUTTA 123
1160 This ability is exemplified by DN 14, which provides detailed information about the