SUTTA 53

[^557]: It was believed to be a source of merit for those who construct a new dwelling to invite an eminent religious personage to dwell in it even for a single night before they inhabit it themselves. This belief still continues in Buddhist lands today, and people who have built a new house for themselves will often invite bhikkhus to hold an all-night recitation of paritta (protective) suttas in their new home before they move in.

[^558]: Sekho patipado. On the sekha, see n. 21.

[^559]: On the distinction between shame (hiri) and fear of wrongdoing (ottappa), see n. 416.

[^560]: Here the text explains sati, mindfulness, by reference to its original meaning of memory. The relationship between the two senses of sati - memory and attentiveness - may be formulated thus: keen attentiveness to the present forms the basis for an accurate memory of the past. MA takes the mention of sati here to imply all seven factors of enlightenment, among which it is the first.

[^561]: MA: This is the wisdom of insight and of the path, capable of penetrating the rise and fall of the five aggregates. Path wisdom is called "penetrative" (nibbedhika) because it pierces through and eradicates the mass of greed, hate, and delusion; insight wisdom is called penetrative because it pierces through them temporarily and because it leads to penetration by the path.

[^562]: As at MN 16.26.

[^563]: This refers to the fourth jhāna, which is the foundation for the three knowledges to follow.

[^564]: At this point he ceases to be a sekha and becomes an arahant.

[^565]: These constitute the traditional list of fifteen factors making up conduct (carana), which are often conjoined with the three following types of knowledge in the complete course of training. The two together enter into the common epithet of the Buddha and the arahants, vijjacaranasampanna, "perfect in true knowledge and conduct." See Vsim VII, 30-31.

[^566]: The verse was approved by the Buddha at DN 3.1.28/i.99. The Brahmā Sanankumāra, "Forever Young," according to MA was a youth who attained jhāna, passed away, and was reborn in the Brahma-world, retaining the same handsome form he possessed in his existence in the human world. See DN 18.17-29/ii.210-218.