SUTTA 78

[^771]: MA: The park had been built by Queen Mallikā, the wife of King Pasenadi of Kosala, and beautified with flower trees and fruit trees. At first only one hall was built, which accounts for its name, but afterwards many halls were built. Various companies of brahmins and wanderers would assemble here to expound and discuss their doctrines.

[^772]: MA: First the Buddha shows the plane of the arahant, the one beyond training (i.e., by mentioning the ten qualities), then he sets up an outline applicable to the sekha, the disciple in higher training. The word rendered as "habits" is sila, which in some contexts can assume a wider range of meaning than "virtue."

[^773]: MA explains that this refers to the fruit of stream-entry, for it is at that point that the virtue of restraint by the Pātimokkha is fulfilled (and, for a lay Buddhist, the observance of the Five Precepts). MA will also explain the subsequent passages by reference to the other supramundane paths and fruits. Although the text of the sutta does not expressly mention these attainments, the commentarial interpretation seems to be justified by the expression "cease without remainder" (aparisesa nirujjhanti), for it is only with the attainment of the respective paths and fruits that a total cessation of the particular defilement occurs. The commentary's view is further supported by the culmination of the entire discourse in the figure of the arahant.

[^774]: MA: As far as the path of stream-entry he is said to be practising for their cessation; when he has attained the fruit of stream-entry they are said to have ceased.

[^775]: This passage shows the arahant, who maintains virtuous conduct but no longer identifies with his virtue by conceiving it as "I" and "mine." Since his virtuous habits no longer generate kamma, they are not describable as "wholesome."

[^776]: MA: As far as the path of arahantship he is said to be practising for their cessation; when he has attained the fruit of arahantship they are said to have ceased.

[^777]: MA: This refers to the first jhāna pertaining to the fruit of non-returning. The path of non-returning eradicates sensual desire and ill will, and thus prevents any future arising of the three unwholesome intentions - those of sensual desire, ill will, and cruelty.

[^778]: MA: As far as the path of non-returning he is said to be practising for their cessation; when he has attained the fruit of non-returning they are said to have ceased.

[^779]: MA: This refers to the second jhāna pertaining to the fruit of arahantship.

[^780]: MA: As far as the path of arahantship he is said to be practising for their cessation; when he has obtained the fruit of arahantship they are said to have ceased. The virtuous intentions of the arahant are not described as "wholesome."

[^781]: See MN 65.34.