SUTTA 27

[^319]: According to the chronicles of Sri Lanka, this was the first sutta preached by Mahinda Thera following his arrival in Sri Lanka.

[^320]: Vacchāyana is Pilotika's clan name.

[^321]: Ñm translates ekabhattika, "one-mealer," in accordance with the commentarial explanation as eating only in the forenoon. According to the Vinaya the proper time for bhikkhus to eat is between dawn and noon. From noon until the next dawn only liquids are allowed.

[^322]: This formula is analysed at Vsm I, 53-59. Briefly, the signs (nimitta) are the most distinctive qualities of the object which, when grasped at unmindfully, can kindle defiled thoughts; the features (anubyañjana) are the details that may subsequently catch the attention when the first perceptual contact has not been followed up by restraint. "States of covetousness and grief" signifies the alternative reactions of desire and aversion, attraction and repulsion, towards sense objects.

[^323]: Covetousness (abhijjha) here is synonymous with sensual desire (kämacchanda), the first of the five hindrances.

[^324]: MA: He does not come to this conclusion about the Triple Gem because the jhānas and the (mundane) direct knowledges are held in common with those outside the Buddha's Dispensation.

[^325]: This, according to MA, shows the moment of the path, and since at this point the noble disciple has still not completed his task, he has not yet come to a conclusion (na tveva nittham gato hoti) about the Triple Gem; rather, he is in the process of coming to a conclusion (nittham gacchati). The sutta employs a pun on the meaning of the expression "coming to a conclusion" that is as viable in English as in Pali.

[^326]: This shows the occasion when the disciple has attained the fruit of arahantship, and having completed all his tasks in every way, has come to the conclusion about the Triple Gem.