SUTTA 66

[^671]: From this passage and that to follow, it appears that the Buddha restricted the allowable time for bhikkhus' meals in two successive stages, first prohibiting only the afternoon meal and allowing a night meal. However, in the Vinaya account of the origin of Pāc 37 (Vin iv.85) no mention is made of this successive prohibition. To the contrary, the text seems to assume that it is an item of common knowledge that monks should not consume food past noon, and it shows the Buddha laying down the rule against untimely eating with one complete pronouncement valid for all meals past noon.

[^672]: The utterance is in what appears to be very colloquial Pali. MA explains: If one's mother and father were alive, they would give their son various kinds of food and offer him a place to sleep, and thus he would not have to wander about for food at night.

[^673]: MA: The Buddha undertakes this teaching in order to analyse the person who abandons what he is told to abandon ( §9 ) into four distinct types of individuals.

[^674]: Upadhi. MA glosses: For the abandoning of four kinds of upadhi - the aggregates, defilements, volitional formations, and cords of sensual pleasure (khandh'upadhi kiles'upadhi abhisankhār'upadhi kämaguṇ'upadhi).

[^675]: MA: The ordinary man, the stream-enterer, the oncereturner, and the non-returner can all be included under the first category ( §14 ), the non-returner because the craving for being still exists in him and thus at times he can delight in thoughts of worldly enjoyment. The same four can be included in the second category ( §15 ), the ordinary man because he may suppress arisen defilements, arouse energy, develop insight, and eradicate defilements by attaining the supramundane path.

[^676]: This type is distinguished from the previous type only by his sluggishness in arousing mindfulness to abandon arisen defilements.

[^677]: This is the arahant, who alone has eradicated all the fetters.

[^678]: Here I have departed from $\tilde{N} m$ in rendering sukha as "bliss" rather than "pleasure" in order to avoid the awkward-sounding phrases that would result from strict consistency. MA explains the jhānas as nekkhammasukha because they yield the bliss of renouncing sensual pleasures; as pavivekasukha because they yield the bliss of being secluded from the crowd and from defilements; as upasamasukha because their bliss is for the purpose of quieting down the defilements; and as sambodhasukha because their bliss is for the purpose of attaining enlightenment. The jhānas themselves, of course, are not states of enlightenment.

[^679]: All states of mind below the fourth jhāna are classified as "the perturbable" (iñjita). The fourth jhāna and all higher states are called "the imperturbable" (aniñjita). See n.1000.

[^680]: MA: It is not fitting to become attached to it with craving, and one should not come to a standstill at this point.

[^681]: The cessation of perception and feeling is not simply one more higher attainment along the scale of concentration, but here implies the full development of insight brought to its climax in arahantship.