SUTTA 16

[^217]: MA explains cetokhila, translated "wilderness in the heart," as rigidity, rubbish, or a stump in the mind. It explains cetaso vinibandha as something that binds the mind, clenching it like a fist; hence "shackle in the heart." The former, as will be seen, consists of four cases of doubt, one of hate; the latter of five varieties of greed.

[^218]: MA explains "Dhamma" here as the scriptural teaching and penetration to the paths, fruits, and Nibbāna. The Dhamma as practice is mentioned separately just below as the training (sikkhā) - that is, the threefold training in virtue, concentration, and wisdom.

[^219]: "Body" here is his own body, while "form" just below is outer forms, the bodies of others.

[^220]: The four bases for spiritual power (iddhipāda) are included among the thirty-seven requisites of enlightenment; they are the special foundation for the five mundane kinds of direct knowledge (abhin $\bar{n} \bar{a} \bar{a}$ ). According to MA, enthusiasm (ussolhi) is energy, which is to be applied everywhere.

[^221]: The fifteen factors are the abandoning of the five wildernesses of the heart, the abandoning of the five shackles, and the five just mentioned. "Supreme security from bondage" (anuttara yogakkhema) is arahantship, as at MN 1.27.

[^222]: This simile appears again at MN 53.19-22 in connection with the disciple's breaking out to the three types of true knowledge (tevijja).