SUTTA 6

[^76]: MA says that the expression sampannasīla, translated here as "possessed of virtue," can mean either "perfect in virtue" (paripunnasīla) or "endowed with virtue" (sīlasamangino). The Pātimokkha is the code of monastic discipline, which in its Pali version consists of 227 rules. "Resort" (gocara) implies a proper resort for alms, though it may also signify the proper deportment of a monk, his serene and self-possessed bearing. The key terms in this passage are analysed at Vsm I, 43-52.

[^77]: MA: The passage beginning with "let him fulfil the precepts," repeated for each of the following sections until the end of the sutta, comprises the entire threefold training. The phrase about fulfilling the precepts signifies the training in higher virtue (adhisīlasikkhā); the phrase "be devoted to internal serenity of mind, not neglect meditation" indicates the training in concentration or the higher mind (adhicittasikkhā); and the phrase "be possessed of insight" points to the training in the higher wisdom (adhipaññāsikkhā). The phrase "dwell in empty huts" combines the latter two trainings, since one resorts to an empty hut to develop serenity and insight.

[^78]: That is, if the relatives who have been reborn in the realm of ghosts or in some lower deva realm recollect virtuous bhikkhus with confidence, that confidence will become a source of merit for them, protecting them from bad rebirths and becoming a positive condition for the attainment of Nibbāna.

[^79]: These are the four immaterial attainments for which the full formulas are to be found below at MN 8.8-11, MN 25.16-19, etc. MA glosses "body" as "mental body" (nämakāya).

[^80]: The three fetters destroyed by the stream-enterer are personality view, doubt, and adherence to rules and observances, as mentioned at MN 2.11.

[^81]: In addition to the first three fetters, the non-returner destroys the other two "lower fetters" of sensual desire and ill will. The non-returner is reborn in a special region of the Brahma-world called the Pure Abodes, and there makes an end of suffering.

§82 \S \S 14-19$ present the six kinds of direct knowledge (abhiñña). See Introduction, p. 37; for details, see Vsm XII and XIII.

[^83]: MA: In this passage "mind" and "wisdom" signify, respectively, the concentration and wisdom associated with the fruit of arahantship. Concentration is called "deliverance of mind" (cetovimutti) because it is liberated from lust; wisdom is called "deliverance by wisdom" (paññāvimutti) because it is liberated from ignorance. The former is normally the result of serenity, the latter the result of insight. But when they are coupled and described as taintless (anāsava), they jointly result from the destruction of the taints by the supramundane path of arahantship.