SUTTA 47

[^482]: Parassa cetopariyāyam ajānantena, reading the last word with the BBS and SBJ eds. rather than with the PTS ed. as $\bar{a} j \bar{a} n a n t e n a$, which gives the positive sense "knowing." In the context the negative is clearly required, since the bhikkhu who cannot know by direct cognition of the Buddha's mind that he is fully enlightened must arrive at this conclusion by inference from his bodily and verbal behaviour and the other evidence adduced by the sutta.

[^483]: Bodily actions are "states cognizable through the eye." Words are "states cognizable through the ear." MA: Just as one infers the presence of fish from the rippling and bubbling of water, so from a defiled action or utterance one infers that the mind originating it is defiled.

[^484]: MT: "Mixed states" (vītimissa dhammā) refers to the conduct of one who is engaged in purifying his conduct but is unable to keep to it consistently. Sometimes his conduct is pure or bright, sometimes impure or dark.

[^485]: MA: The dangers are conceit, arrogance, etc. For some bhikkhus, as long as they have not become well known or acquired a following, these dangers are not found, and they are very calm and quiet; but when they have become famous and have acquired a following, they go about behaving improperly, attacking other bhikkhus like a leopard pouncing on a herd of deer.

[^486]: MA: The opposite of those who teach a group - those who dwell detached from a group - though not mentioned, should be understood.

[^487]: MA: This passage shows the Buddha's impartiality (tädibhäva) towards beings: he does not extol some and disparage others.

[^488]: No ca tena tammayo. MA glosses: "I do not identify with that purified virtue, I am without craving for it."

[^489]: So tasmim dhamme abhiññāya idh'ekaccam dhammañ dhammesu nittham gacchati. In order to convey the intended meaning I have rendered the second occurrence of dhamma here as "teaching," i.e., the particular doctrine taught to him, the plural dhammesu as "teachings," and tasmim dhamme as "that Dhamma," in the sense of the total teaching. MA and MT together explicate the meaning thus: When the Dhamma has been taught by the Teacher, by directly knowing the Dhamma through penetration of the path, fruit, and Nibbāna, the bhikkhu comes to a conclusion about the preliminary teaching of the Dhamma on the requisites of enlightenment (bodhipakkhiyā dhammā).

[^490]: Ākäravaț̄ saddhā dassanamūlikā daḷhā. This phrase refers to the faith of a stream-enterer who has seen the Dhamma through the supramundane path and can never point to any other teacher than the Buddha.