SUTTA 127

[^1180]: Appamānā cetovimutti, mahaggatā cetovimutti. At MN 43.31, as here, the immeasurable deliverance of mind is explained as the four brahmavihāras. Since the formula for each brahmavihāra includes the word "exalted," Pañcakanga was apparently misled into supposing that the two deliverances were the same in meaning.

[^1181]: MA: He covers an area the size of one tree root with his kasiṇa sign, and he abides resolved upon that kasiṇa sign, pervading it with the exalted jhāna. The same method of explanation applies to the following cases.

[^1182]: MA: This teaching is undertaken to show the kinds of rebirth that result from the attainment of the exalted deliverance.

[^1183]: MA explains that there are no separate realms of gods called those of "Defiled Radiance" and those of "Pure Radiance." Both are subdivisions within the two realms the gods of Limited Radiance and the gods of Immeasurable Radiance. Rebirth among the gods of Limited Radiance is determined by the attainment of the (second) jhāna with a limited kasiṇa sign, rebirth among the gods of Immeasurable Radiance by the attainment of the same jhāna with an extended kasiṇa sign. Rebirth with defiled radiance is for those who have not mastered the jhāna and purified it of obstructive states; rebirth with pure radiance is for those who have acquired this mastery and purification.

[^1184]: A pun is involved here. In Pali the verb jhāyati means both to burn and to meditate, though the two meanings are derived from different Sanskrit verbs: kshāyati is to burn, dhyayati to meditate.

[^1185]: Abhiya's words are discourteous because they inquire very directly into the personal experience of Ven. Anuruddha. MA says that while fulfilling the perfections (päramīs) in past lives, Anuruddha had gone forth as a recluse, reached the meditative attainments, and passed three hundred existences without interruption in the Brahma-world. Hence his reply.