SUTTA 121

[^1137]: Suññatāvihāra. The discourse will gradually make it clear that this refers to the fruition attainment of voidness (suññataphala-samāpatti), the fruition attainment of arahantship that is entered by focusing upon the void aspect of Nibbāna. See n. 458.

[^1138]: MA: He attends to the perception of forest dependent on the single forest itself, thinking: "This is a forest, this is a tree, this is a mountain, this a grove."

[^1139]: MA and MT explain the sense of this passage thus: The disturbance of defilements - attraction and repulsion that arise through perception of people are not present here. But there is still the disturbance caused by the occurrence of gross states due to lack of the necessary tranquillity.

[^1140]: MA: He abandons the perception of forest and attends to the perception of earth because one cannot achieve any distinction in meditation through the perception of forest, neither access concentration nor full absorption. But earth can be used as the preliminary object for kasiṇa, on the basis of which one produces jhāna, develops insight, and attains arahantship.

[^1141]: Having used the perception of earth to attain the four jhānas, he extends the earth-kasiṇa and then removes the kasiṇa sign to attain the base of infinite space. See Vsm X, 6-7.

[^1142]: Animitta cetosamädhi. MA: This is the concentration of the mind in insight; it is called "signless" because it is devoid of the signs of permanence, etc.

[^1143]: See MN 52.4. MA calls this "counter-insight" (pativipassanā), i.e., the application of the principles of insight to the act of consciousness that exercises the function of insight. On the basis of this he attains arahantship.

[^1144]: Here the words "supreme and unsurpassed" (paramänuttarā) have been added. MA says that this is the arahant's fruition attainment of voidness.