SUTTA 112

[^1056]: See n. 17.

[^1057]: As at MN 111.4, but here these terms are intended to express the complete eradication of defilements by the path of arahantship.

[^1058]: MA: All these terms signify craving and views.

[^1059]: MA: The first phrase negates the consideration of the earth element as self, the second negates the consideration of the material and mental factors other than the earth element as self. The same method applies to the other elements.

[^1060]: The text appears redundant in mentioning both forms (rūpā) and things cognizable (by the mind) through eyeconsciousness (cakkhuviññāna-viññātabbā dhammā). MA mentions two opinions proposed to resolve this problem. One holds that "forms" refers to visible things that actually enter into cognition, "things cognizable..." to visible things that cease without being cognized. The second holds that the former term signifies all form without distinction, the latter term the three mental aggregates that function in association with eye-consciousness.

[^1061]: MA explains "I-making" (ahankāra) as conceit and "minemaking" (mamankāra) as craving. "All external signs" (nimitta) are external objects.

[^1062]: MA: The recollection of past lives and the knowledge of the passing away and reappearance of beings (usually included in this type of exposition) are here omitted because the original question at §11 concerned the attainment of arahantship, not mundane attainments.

[^1063]: MA says that this sutta is also called the Ekavissajjita Sutta (The Single Answer Discourse). MA finds it difficult to account for the "sixfold" mentioned in the original title, since only five questions and answers have come down in the discourse. It suggests dividing the last item into two - one's own body with its consciousness and the conscious bodies of others - and also mentions another opinion that the four nutriments should be brought in as the sixth. Neither of these suggestions, however, appears cogent, and it seems likely that a section has been lost.