SUTTA 70

[^696]: See n.671. In agreement with MN 66.6, MA explains that the Buddha had first prohibited the afternoon meal and then at a later time prohibited the night meal. He did this out of concern for the delicate bhikkhus in the Order, since they might have become fatigued too quickly if both late meals were prohibited simultaneously.

[^697]: In the Vinaya Pițaka, Assaji and Punabbasuka are described as "unscrupulous and depraved" monks and are shown indulging in various kinds of bad conduct that bring about the corruption of the laity. At Kitāgiri an act of banishment was pronounced against them, and their refusal to obey led to the promulgation of Sanghādisesa 13 (Vin iii.179-84).

[^698]: MA: This statement is made with pointed reference to pleasure experienced in eating a night meal, which does not conduce to the practice of a monk's duties.

[^699]: MA: The former type of pleasant feeling is the joy based on the household life, the latter the joy based on renunciation. Similarly, the next two sentences refer to the grief and equanimity based, respectively, on the household life and on renunciation. See MN 137.9-15.

[^700]: §§8-10 serve to provide, by appeal to the Buddha's perfect understanding, the grounds for his injunction to abandon all feelings based on the household life and to develop the feelings based on renunciation.

[^701]: Here follows a sevenfold classification of noble individuals which categorises them not merely on the basis of their path and fruit attainment - as the more familiar eightfold scheme does - but according to their dominant faculty. Alternative definitions of these seven are offered by Pug 1:30-36/14-15.

[^702]: Ubhatobhāgavimutta. MA: He is "liberated-in-both-ways" because he is liberated from the physical body by the immaterial attainments and from the mental body by the path (of arahantship). The Pug definition reads: "He contacts with the body and abides in the eight liberations, and his taints are destroyed by his seeing with wisdom." MA says that the ubhatobhägavimutta includes those who attain arahantship after emerging from one or another of the four immaterial attainments and the one who attains it after emerging from the attainment of cessation.

[^703]: Paññāvimutta. MA: This includes those who attain arahantship either as dry-insight meditators (sukkha-vipassaka) or after emerging from one or another of the four jhānas. The Pug definition merely substitutes the eight liberations for "those liberations...transcending forms."

[^704]: Kayasakkhin. MA: This type includes the six individuals from the one established in the fruit of stream-entry up to the one on the path of arahantship - who first contact the (immaterial) jhānas and subsequently realise Nibbāna. MT stresses that one or another of the immaterial attainments including cessation is needed to qualify as käyasakkhin. The Pug definition merely substitutes the eight liberations.

[^705]: Ditthipatta. MA says that this type includes the same six individuals included under käyasakkhin - from the stream-enterer to the one on the path of arahantship but without possession of the immaterial attainments. Pug defines him as one who has understood the Four Noble Truths and who has reviewed and examined with wisdom the teachings proclaimed by the Tathāgata.

[^706]: Saddhāvimutta. MA says that this type too includes the same six. Pug defines him in the same way as it defines the ditthipatta, but adds that he has not reviewed and examined the teachings with wisdom to the same extent that the ditthipatta has.

[^707]: MA says that this type, the dhammannusarin, and the next, the saddhā̄nusārin, are individuals on the path of streamentry, the former with predominance of wisdom, the latter with predominance of faith. For more on these two types, see n. 273.

[^708]: MA: With the mental body he realises Nibbāna, the ultimate truth, and he penetrates it with the wisdom pertaining to the supramundane path.

[^709]: That is, these bhikkhus have not had the faith required to undertake the training laid down for them by the Buddha.

[^710]: MA says that the "four-phrased statement" (catuppadam் veyyākaranam) is the teaching of the Four Noble Truths. However, no mention is made here of the four truths.

[^711]: MA: By this the Buddha shows that the ideal disciple practises by arousing his energy and resolving: "I shall not rise up so long as I have not attained arahantship."