SUTTA 52

[^550]: All these expressions are descriptive of arahantship.

[^551]: Abhisankhatañ abhisañcetayitam. The two terms are frequently used in conjunction and indicate a conditioned state in which volition (cetana) is the most prominent conditioning factor.

[^552]: This passage explains a method for developing "insight preceded by serenity" (samathapubbangamā vipassanā; see AN 4:170/ ii.157). Having first attained a jhāna, the meditator emerges from it and contemplates that state as brought into being by conditions, particularly volition. On the basis of this, he ascertains its impermanence, and then contemplates the jhāna with insight into the three marks of impermanence, suffering, and non-self. See also MN 64.9-15 for a somewhat different approach to developing insight on the basis of the jhānas.

[^553]: Dhammarāgena dhammanandiyā. MA: These two terms signify desire and attachment (chandarāga) with respect to serenity and insight. If one is able to discard all desire and attachment concerning serenity and insight, one becomes an arahant; if one cannot discard them, one becomes a non-returner and is reborn in the Pure Abodes.

[^554]: The base of neither-perception-nor-non-perception is not mentioned because it is too subtle a state for its constituent factors to be used as objects of insight contemplation.

[^555]: The eleven "doors to the Deathless" are the four jhānas, the four brahmavihāras, and the first three immaterial attainments used as bases for the development of insight and attainment of arahantship.

[^556]: This would be five hundred kahāpanas, the latter being the standard monetary unit of the time.