The Middle Length Discourses of the Buddha
Page 145
1012 MA says that this is the reflection of one who has attained the fourth jhāna. Since he includes material form among the things to be transcended, if he attains to the imperturbable he reaches the base of infinite space, and if he does not attain arahantship he is reborn in the plane of infinite space.
1013 MA says that this is the reflection of one who has attained the base of infinite space. If he attains to the imperturbable, he reaches the base of infinite consciousness and is reborn in that plane if he does not reach arahantship.
1014 This is the reflection of one who has attained the base of infinite consciousness and aims at attaining the base of nothingness.
1015 MA calls this two-pointed voidness—the absence of “I” and “mine”—and says that this teaching of the base of nothingness is expounded by way of insight rather than concentration, the approach taken in the previous section. At MN 43.33, this contemplation is said to lead to the deliverance of mind through voidness.
1016 MA calls this four-pointed voidness and explains thus: (i) he does not see his self anywhere; (ii) he does not see a self of his own that can be treated as something belonging to another, e.g., as a brother, friend, assistant, etc.; (iii) he does not see the self of another; (iv) he does not see the self of another that can be treated as something belonging to him. Ms has a note by Ñm: “These expressions [in this paragraph and the next] seem to have been stereotyped slogans or descriptions of the attainments of nothingness and neither-perception-nor-non-perception, primarily non-Buddhist, and sometimes used as a basis for the existing-body [=identity] view.” See Ñm’s note 19 to Vsm XXI, 53 for further discussion and other references.
1017 MA glosses: “If the round of kamma had not been accumulated by me, now there would not be for me the round of results; if the round of kamma is not accumulated by me now, in the future there will not be the round of results.” “What exists, what has come to be” are the five aggregates. The first part of the formula again seems to be a condensed formulation of a view held by non-Buddhists. Several suttas identify it as an expression for the annihilationist view, adapted by the Buddha with new meanings assigned to it. For other occurrences of this formula, see SN iii.55–56, 99, 183, 206; AN iv.69–72, v.63.MA says that he obtains the equanimity of insight, but from §11 it seems that the equanimity of the base of neither-perception-nor-non-perception is also intended.
1018 There is word play here that cannot be successfully reproduced in translation. The verb parinibbāyati, rendered “to attain Nibbāna,” is also applied to the going out of a fire. The attainment of Nibbāna is thus the “going out” of the fires of lust, hatred, and delusion. Upādāna, “clinging,” also designates the fuel which a fire consumes. Thus consciousness continues on in the round of rebirths so long as it is sustained by the fuel of clinging. When the defilements are extinguished, there is no more fuel for consciousness to burn, and thus the bhikkhu without clinging “goes out” by the attainment of Nibbāna. The subtlest object of clinging, thus the subtlest fuel (as the following exchange will show), is the base of neither-perception-nor-non-perception.
1019 MA: This is said with reference to the rebirth of one who attains the base of neither-perception-nor-non-perception. The meaning is that he takes rebirth in the best, the highest, plane of existence.
1020 Nissāya nissāya oghassa nittharaṇā. MA: The Buddha has explained the crossing of the flood for a bhikkhu who uses as the basis (for reaching arahantship) any of the attainments from the third jhāna up to the fourth immaterial attainment.
1021 MA: Ānanda’s question is intended to elicit from the Buddha an account of the practice of the dry-insight meditator (sukkhavipassaka), who attains arahantship without depending on a jhānic attainment.
1022 Esa sakkāyo yāvatā sakkāyo. MA: This is the personal identity in its entirety—the round of the three realms of existence; there is no personal identity outside of this.
1023 MA says that the arahantship of the dry-insight meditator is intended. MṬ adds that arahantship is called “the Deathless” because it has the flavour of the Deathless, being attained on the basis of Nibbāna the Deathless.
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1024 MA: It is not possible to construct a seven-storied mansion in a single day. Once the site is cleared, from the time the foundation is laid until the paint job is finished there is gradual progress.
1025 Gaṇaka. His name means “Moggallāna the Accountant.”
1026 See MN 65.33.
1027 While the preceding steps of practice are necessary measures for bhikkhus in training to attain arahantship, they are also beneficial to arahants in that they conduce to “a pleasant abiding here and now.” MA identifies this “abiding” with the attainment of the fruit of arahantship, and explains that some arahants can enter fruition easily at any time while others must apply themselves diligently to the steps of practice to enter fruition.
1028 Maggakkhāyı̄ Tathāgato. Compare Dhp 276: “You yourselves must strive; the Tathāgatas only point the way.”
1029 The following as at MN 5.32.
1030 Paramajjadhammesu. MA: The doctrine of Gotama is supreme, the highest, among contemporary teachings—the teachings of the six outside teachers.
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1031 MA says that after the Buddha’s relics had been distributed, Ven. Ānanda had come to Rājagaha for the recitation of the Dhamma (at the first Great Council).
1032 King Pajjota was a friend of King Bimbisāra of Magadha, who had been killed by his son Ajātasattu. According to MA, Ajātasattuthought King Pajjota might seek to avenge his friend’s murder.
1033 See DN 16.1.2–5/iii.72–76.
1034 The import of this statement is that the Sangha is not governed by the personal judgements of its members but by the Dhamma and disciplinary code laid down for it by the Buddha. In this the bhikkhus follow the Buddha’s final injunction: “What I have taught and explained to you as Dhamma and Discipline will, at my passing, be your teacher” (DN 16.6.1/ii.154).
1035 See n.525.
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1036 The fifteenth day of the fortnight. See n.59 and n.809.
1037 MA explains that this bhikkhu was himself an arahant and the teacher of sixty other bhikkhus who lived with him in the forest, striving in meditation. With their teacher’s guidance they had developed various insight knowledges but could not attain the paths and fruits. Therefore their teacher brought them to see the Buddha in the hope that he could guide them to the supramundane attainments. The teacher asks the questions, not because he has doubts, but in order to dispel the doubts of his disciples.
1038 Chandamūlakā. MA glosses chanda by taṇhā, craving, which is the origin of the suffering comprised by the five aggregates.
1039 As at MN 44.6.
1040 In the material form aggregate each of the four great elements is a condition for the other three and for derived material form. Contact is a condition for each of the three middle aggregates, as it is said: “Contacted one feels, bhikkhus; contacted one perceives; contacted one wills” (SN 35:93/iv.68). MA explains that at the moment of conception, the material phenomena and the three mental aggregates that arise are the mentality-materiality that is a condition for the rebirth consciousness. During the course of life the physical sense faculties and the sense objects together with the three mental aggregates are the mentality-materiality that is a condition for sense consciousness.
1041 As at MN 44.7–8.
1042 It seems that this bhikkhu had difficulty in understanding how kamma can produce results without a self to receive them.
1043 The readings of this sentence are highly divergent in different editions. The same sutta appears at SN 22:82/ iii.104, and the reading there (paṭpucchā vinı̄tā) seems preferable to the reading here (in PTS, paṭicca vinı̄tā; in BBS, paṭvinı̄tā). The translation here follows the Sȧyutta text. Ñm’s translation, based on the PTS Majjhima text, reads: “Now, bhikkhus, you have been trained by me in depe
ndent [conditionality] in various instances.” Neither version is idiomatic Pali, and the commentaries to both Nikāyas are silent.
1044 MA: The sixty bhikkhus discarded their original meditation subjects and investigated a new subject (based on the Buddha’s discourse, MṬ). Without breaking their posture, right in their seats they attained arahantship.
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1045 Asappurisa. MA glosses by pāpapurisa, an evil man.
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1046 Anupadadhammavipassanā. MA explains that he developed insight into states in successive order by way of the meditative attainments and the jhāna factors, as will be described. The two-week period referred to fell from the time of Ven. Sāriputta’s ordination under the Buddha to his attainment of arahantship while listening to the Buddha explain the comprehension of feeling to Dı̄ghanakha (see MN 74.14).
1047 The first five states in the list are the jhāna factors proper of the first jhāna; the following states are additional components each performing their individual functions within the jhāna. This minute analysis of mental states into their components anticipates the methodology of the Abhidhamma, and it is thus no coincidence that the name of Sāriputta is so closely linked with the emergence of the Abhidhamma literature.
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.
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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.
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1064 Sappurisadhamma; asappurisadhamma.
1065 These are nine of the thirteen ascetic practices discussed in Vsm II. The “continual sitter” (nesajjika) observes the practice of never lying down but of sleeping in the sitting posture.
1066 MA explains “non-identification” (atammayat̄, lit. “not consisting of that”) as the absence of craving. However, the context suggests that the absence of conceit may be the meaning. The statement “for in whatever way they conceive, the fact is ever other than that” (yena yena hi maññanti tato taṁ hoti aññathā) is a philosophical riddle appearing also at Sn 588, Sn 757, and Ud 3:10. Though MA is silent, the Ud̄na commentary (to Ud 3:10) explains it to mean that in whatever way worldly people conceive any of the five aggregates—as self or self’s belonging, etc.—the thing conceived turns out to be other than the aspect ascribed to it: it is not self or self’s belonging, not “I” or “mine.”
1067 It should be noted that there is no passage on the untrue man entering the cessation of perception and feeling. Unlike the jhānas and immaterial attainments, which can be attained by worldlings, cessation is the domain exclusively of non-returners and arahants.
1068 Na kiñci maññati, na kuhiñci maññati, na kenaci maññati. This is a brief statement of the same situation described in full at MN 1.51–146. On “conceiving” see n.6
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1069 This first paragraph offers merely a “table of contents,” to be elaborated in the body of the sutta.
1070 Aññamaññaṁ. MA: The two are mutually exclusive, and there is no way by which the one can be regarded as the other.
1071 Although wrong view and right view are usually included under mental conduct, in this sutta they are shown separately in §10 as “the acquisition of view.”
1072 Whereas the covetousness and ill will described in §7 possess the strength of a full course of action (kamma-patha ), in this section on inclination of mind (cittuppāda) they are shown in their nascent stage as mere dispositions that have not yet erupted into obsessive volitions.
1073 “Acquisition of individuality” (attabh̄vapaṭil̄bha) here refers to mode of rebirth.
1074 Apariniṭṭ̣hitabhāvāya. The expression may be unique to this sutta. MA glosses it with bhavānaṁ Apariniṭṭ̣hitabhāvāya and explains: There are four modes of individual existence “subject to affliction” (sabyājjhattabhāvā). The first is the worldling who is unable to reach the consummation of existence in that particular life; for him, from the time of rebirth on, unwholesome states increase and wholesome states diminish, and he generates an individuality accompanied by suffering. So too the stream-enterer, once-returner, and non-returner. Even non-returners still have not abandoned craving for being, and thus have not reached consummation. The individuals [mentioned just below in the text] who acquire individual existence “free from affliction” (sabyājjhattabhāvā) are the same four when they enter the final existence in which they are to attain arahantship. Even the worldling in his last existence is able to consummate existence, like the serial killer Angulimāla. Their existence is said to b
e free from affliction, and they are said to reach consummation.
1075 MA points out that the clause “Forms are either the one or the other” is not used here because the distinction does not lie in the object but in the approach to it. For one person lust and other defilements arise towards a particular form, but another person develops dispassion and detachment in regard to the same form.
1076 MA says that those who study the text and commentary to this sutta without practising in accordance with it cannot be said to “understand the detailed meaning.” Only those who practise accordingly can be so described.
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