SUTTA 105

[^995]: See MN 12 and n. 177.

[^996]: Adhimānena. MA: They declare this out of conceit, considering themselves to have attained what they have not attained.

[^997]: MA: To make clear to them their level of attainment.

[^998]: MA: Because they are motivated by desire, the Tathāgata's thought of teaching the Dhamma, which arises towards true practitioners, changes (i.e., fades away).

[^999]: Lokämisa. These are the five cords of sensual pleasure.

[^1000]: Āneñja (BBS ed.); ānañja (PTS ed.). This is a technical term for the meditative attainments from the fourth jhāna through the four immaterial attainments. But since the highest two immaterial attainments are dealt with separately, it seems that in this sutta only the fourth jhāna and the lower two immaterial attainments are intended as "the imperturbable."

[^1001]: The Buddha.

[^1002]: Reading with the BBS ed., evamimān $ī assa atatham் samänam. This passage refers back to the problem of self- overestimation with which the discourse began.

[^1003]: I read with the BBS ed., sa-upādiseso ti jānamāno, and again just below, analañ ca te antarāyāya, "but it is incapable of harming you." The SBJ ed. is in substantial agreement but the PTS ed. gives the opposite readings, anupädiseso ti maññamāno and alañ ca te antarāyāya.

[^1004]: Any offence of the two classes, pārājika and sanghādisesa; see n.987. The analogy is difficult to apply with complete precision, since if craving and ignorance had truly been removed from him with only a trace left behind, the bhikkhu would be a sekha; yet it is inconceivable that a sekha would abandon the training or commit a defiled offence. It seems that in this case the analogy must be applied loosely, and the bhikkhu should be understood as one who falsely imagines that craving and ignorance have been removed from him.

[^1005]: As at MN 66.17.

[^1006]: As at MN 46.19.